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AUTHOR: 


POWELL, BENJAMIN 


TITLE: 


~ ERICHTHONIUS 
AND THE THREE... 


PLACE: 


| ITHACA 


| DATE: 


1906 





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Dissertation} 


885 ΝΜ ΜΝ in γ.ὴ ἤη ἢ ἐμ 
Powell, Benjamin 
28.3 


Erichthonius and the three daughters of 
Cecrops 
Cornell 1906 














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ERICHTHONIUS 


THE THREE DAUGHTERS OF CECROPS 


BENJAMIN POWELL, A.B., A.M. 


A Thesis presented to the University Faculty of Cornell University 


for the Degree of Doctor of Philosophy, June, 1904. 





ITHACA, N. Y. 
ANDRUS & CHURCH 
1906, 











Copyright 1906 
By CORNELL UNIVERSITY. 


ALL RIGHTS RESERVED 








EDITORS’ PREFACE. 


The premature death of Benjamin Powell in June, 1905, sev- 
eral days before the Commencement at which he would have 
received the degree of Doctor of Philosophy from Cornell Uni- 
versity, made it impossible for him to superintend the publica- 
tion of his Doctor’s Thesis. The task, therefore, of reading 


and correcting the proof has devolved entirely on the Editors of 
the Cornell Studies. 


They have been greatly aided in this task by Dr. L. L. 
Forman, of Cornell University. It is hoped that the result is 
such as would meet with the approval of Dr. Powell. 

















PREFACE. 


In this treatment of Erichthonius and the Three Daughters of 
Cecrops but little is required by way of introduction. I think 
the body of the work may speak for itself. Even a short sketch 
of the work done by me in the study of religion, myth, and ritual 
would be of little practical value to my readers. My plan has 
been to study the sources for this particular myth as fully as 
possible, and to adapt to my use the information thus gained 
from the classical writers. It seemed to me wise to treat the 
subject broadly, rather than to hew to one hard and fast line and 
try to make everything conform to a preconceived view. So 
many changes and influences come into the history of a myth 
that a great deal of allowance has to be made for peculiar features 
which do not belong to it originally. 

I have tried to arrive at the truth and to present it, although 
at one time I may adopt a suggestion from one author and at 
another time discover the truth in an author whose ideas are 
opposed to those of the first. However for a complete survey, 
one must take many points into consideration, the etymology of 
names, whether the divine personage in question was a personifi- 
cation of some natural phenomenon, or a beast, bird, reptile or 
insect, a totem, a spirit of the crops, or an historical personage. 
This I have endeavored to do and my results are hereinafter set 
down. The writers whose works are used in my text are carefully 
credited with each reference. The work of Miss J. E. Harrison, 
who has discussed this myth more than any other writer, has 
been especially helpful. The literary sources are put in a 
body at the end. 

The myth, which must be one of the most ancient at Athens, 
was not written down until somewhat late in her history, so that 
the classical evidence, although appearing somewhat bulky, is 
not always satisfactory and is often but a repetition of some 
previous account. I have begun the discussion with the different 
classical accounts of the myth and have then passed on to an 
attempted explanation of its meaning and that of the ritual con- 
nected with it. As will be seen, anthropology has entered largely 
into the discussion throughout. 





ERICHTHONIUS AND THE THREE DAUGHTERS OF 
CECROPS. 


Antigonus Carystius (Historiae Mirabiles, xii)’ quotes Amele- 
Sagoras, the Athenian, who is telling the reason why no crow 
flies over the Acropolis, and why no one could say that he had 
€ver seen one. He gives a mythological cause. ‘‘ The goddess 
Athena was given as a wife to Hephaestus, but when she had 
lain down with him, she disappeared and Hephaestus, falling to 
the ground, spent his seed. ‘The earth afterwards gave birth to 
Erichthonius, whom Athena nourished and shut up in a chest. 
This chest she gave into the keeping of the daughters of Cecrops, 
Agraulus, Pandrosus and Herse and enjoined upon them not to 
open the chest until she returned. She then went away to 
Pellene* to bring a mass of rock, that she might fortify the 
Acropolis. Two of the daughters of Cecrops, Agraulus and 
Pandrosus, opened the chest and saw two serpents coiled about 
Erichthonius. It is said that a crow met Athena as she was 
returning with her load and told her that Erichthonius was ex- 
posed. When the goddess heard this, she threw down the mass 
of rock, which is now Mount Lycabettus, and hurried to the 
Acropolis. On account of this evil message, she told the crow 
that it would be unlawful for it to approach the Acropolis.’’ 

Euripides in the Ion (1. 23)? refers to the story and writes that 
Athena placed two serpents as guards over Erichthonius. She 
then gave him to the Aglauridian maidens (παρθένοις ᾿Αγλαυρίσι) 
to keep. Again in the Ion (1. 272 ffl.)*, he refers to the fate of 
the maidens. They broke the command of the goddess and at 
their death stained the rocks with blood (2. e., threw themselves 
over the edge of the Acropolis). 





*Mommsen (Feste der Stadt Athen, p. 498. N.) thinks this was the 
Thracian Pallene. 





Erichthonius and the Three Daughters of Cecrops. 


Apollodorus tells the story in detail (iii, 14, 6)*: ‘‘ Some say 
that Erichthonius was the son of Hephaestus and Atthis, the 
daughter of Cranaus, but others say of Hephaestus and Athena, 
as follows: Athena visited Hephaestus to see about the prepara- 
tion of her armor. He, being deserted by Aphrodite, was over- 
come with desire of Athena and tried to assault her, but she, 
being a virgin, did not permit it. He spent his seed on the 
thigh of the goddess and she, having wiped it off with a piece of 
wool, threw it on the ground, whence Erichthonius was born. 
Athena brought up Erichthonius without the knowledge of the 
other gods, wishing to make him immortal. She put him ina 
chest and gave it to Pandrosus, the daughter of Cecrops, telling 
her not to openit. The sisters of Pandrosus, however, opened it 
through curiosity and saw the infant enfolded by a snake. Some 
say they were caught by the snake, and some say they went mad 
on account of the rage of Athena, and threw themselves down 
from the Acropolis. Erichthonius was brought up in the sanct- 
uary of the goddess and afterwards dethroned Amphictyon, and 
ruled as king at Athens. On the Acropolis he set up a wooden 
image of Athena; he instituted the festival of the Panathenaea 
and married the nymph Praxithea; by her he had a son 
Pandion.’’ 

The scholiast on the Iliad, B 547°, tells this story, in part 
word for word as Apollodorus does; he derives the name of 
Erichthonius from ἔριον, the wool used by Athena, and from χθών, 
the earth from which the child was born. 

Ovid refers to the myth (Metamorphoses, ii, 552 ffl.)® and 
speaks of Erichthonius as created without a mother. He was 
shut up in a chest and this was given to the three maidens 
to keep unopened. Pandrosus and Herse obeyed, but Aglaurus 
opened the box and saw the child and snake inside. Again in 
the second book of the Metamorphoses (1. 749)’, Ovid says that 
Aglaurus disclosed the secret. 

Hyginus in his Fabulae (166)° tells the story, saying that 
Vulcan had made golden chairs of adamant* for Jupiter and 





@Solia aurea ex adamante. 


Erichthonius and the Three Daughters of Cecrops. 3 


the other gods. When Juno sat down, she was unable to rise. 
Vulcan was sent for to loose his mother, but he denied that 
he had any mother, being angry because he had been thrown 
out of heaven. Bacchus, however, made him drunk and 
brought him into the council of the gods, where he loosed Juno 
and was given by Jupiter the right to ask for whatever he wished 
asa reward. Neptune was angry at Minerva and incited Vulcan 
to demand her in marriage. Vulcan did so and his request was 
granted, but Minerva repulsed the god and Erichthonius was 
born from the earth in accordance with the usual story. He was 
of the form of a serpent in the lower part of his body. His name 
came from ἔρις, ‘‘strife’’, and χθών, ‘‘earth’’. Minerva nurtured 
him secretly and gave him in a chest to Aglaurus, Pandrosus, and 
Herse, so that they might guard him. When the maidens opened 
the chest, a crow made it known to Minerva, and the maidens, 
seized with madness, threw themselves into the sea. 

In his Astronomica (ii, 13)*, Hyginus* tells the myth in 
connection with his account of the constellation, Heniochus, the 
Charioteer, or in Latin, Auriga. Hyginus says that Eratos- 
thenes, the Alexandrian scientist, calls this constellation ‘‘ Erich- 
thonius’’, ‘‘ because Jupiter, when he saw that Erichthonius was 
the first man to yoke horses four abreast admired his ingenuity, 
since he was doing just as Sol did, who first employed quadrigae 
among the gods. Besides guadrigae, Erichthonius introduced 
also sacrifices to Athena and built a temple on the Athenian 
acropolis.’’ 

In the story of Erichthonius’ birth, Hyginus, quoting 
Euripides as an authority, merely notes that Vulcan was carried 
away by Minerva’s beauty and asked for her favors. He was 
refused and then tried to assault her, with the before-mentioned 
result. Minerva covered the seed with dust and Erichthonius 





* Schanz declares that it can be proved that the Fabulae and the Poetica 
Astronomica were written by one and the same Hyginus (see his Geschichte 
ἃ, rom. Literatur? in I, Miiller’s Handbuch, viii, 2, 331.) Some later au- 
thorities refer the Fabulae and Astronomica to different authors. 





4 Erichthonius and the Three Daughters of Cecrops. 


was born (Hyginus gives his etymology), concealed in the 
chest, and given to the daughters of Erechtheus (sc). ‘‘ They, 
out of curiosity, opened the box and saw a snake, became mad, 
and threw themselves down from the citadel at Athens. The 
snake fled to the shield of Minerva and was brought up by her. 
Some say that Erichthonius had limbs like a snake. He, while 
a youth, instituted the Panathenaic games and he himself raced 
in the quadriga, for all of which he was placed among the stars.’’ 

Pausanias writes (i, 18, 2)” that Athena put Erichthonius in 
a box and gave him to the three sisters, telling them not to pry 
into the box. Pandrosus obeyed, but the other two opened it, 
went mad and threw themselves down from the Acropolis where 
it was precipitous. 

Tertullian in commenting on Vergil, writes (De Spectaculis, 
9)" that Erichthonius, born of lust, was not a snake, but was the 
devil himself. 

Philostratus (Apoll. Epist. vii, 24)" mentions the fact that 
Athena, the goddess of the Athenians, at one time gave birth to 
a serpent. He does not mention Erichthonius by name, nor the 
three sisters. 

Lactantius tells the story (Divin. Instit. i, 17)" just as 
Hyginus does in his Fables, with this variant only, which 
Apollodorus also implies, namely, that Vulcan made arms for the 
gods and so was granted a wish by Jupiter. Lactantius, continu- 
ing the story, writes that Minerva shut the child up ina box 
with asnake. He holds up the morals of the pagan divinities to 
ridicule and in his Epitome (9, 2) he again mentions Erich- 
thonius as springing like a fungus out of the earth. 

Probus, Servius, and Philargyrius, commenting on Vergil 
(Georg. iii, 113)”, write that Erichthonius was a child of Electra 
and Jupiter, but in their time that was not mentioned. He 
was said to be a son of Vulcan and the Earth. ‘The story of 
Vulcan and Minerva is told and the etymology of Hyginus is 
given. Then Servius says, ‘“‘moreover, he is said to be the 
first who employed guadrigae, so that he might the more 
properly conceal his snake-feet.’’ 


Lrichthonius and the Three Daughters of Cecrops. 5 


Augustine writes (De civ. dei, xviii, 12)" that Erichthonius 
was the child of Vulcan and Minerva, but because the ancients 
wished Minerva to retain her virginity, the story of the struggle 
with Vulcan was told and the birth of Erichthonius was said to 
be from the earth, the name coming from “‘strife’’ and ‘‘earth’’. 
He furthermore adds that Vulcan and Minerva had a temple in 
common at Athens, where there was exposed to view a boy en- 
circled by a snake. Since he was in this temple, common to 
Minerva and Vulcan (Paus. i. 14, 6)", and since his parents 
were unknown, the child was said to be the son of these two 
divinities. Augustine concludes, ‘‘the former myth tells the 
origin of his name better than this latter account.” 

Lactantius Placidus, the scholiast, in his Nar. Fab. (ii, 12)" 
records that at Athens the maidens carried color materials 
(pigmenta)* in baskets in a sacred rite in honor of Minerva. 
Among these, distinguished by her striking appearance, Herse, 
the daughter of Cecrops, was seen by Mercury. Accordingly he 
approached her sister, Aglaurus, and begged her to bring him 
to Herse. But Aglaurus demanded gold for her service and 
Minerva was greatly offended at her avarice, on account of which 
she had also opened the little box entrusted to the care of her 
sisters and, moreover, had done this against the express command 
of the goddess. So Minerva, having tortured her, turned her 
intoarock. Placidus is evidently mixing narratives and is either 
writing from memory or from a distorted version of the original 
story of the chest and the fall from the rock of the Acropolis. 

Fulgentius in his Mythologiae (ii, 14)" says that Jupiter 
granted a wish to Vulcan in return for services rendered in 
making thunderbolts. He gives the account of the struggle 
with Minerva. Erichthonius was born and, with a snake as 
guardian, was put in a box and given to Aglaurus and Pandora 
(52). Erichthonius first invented the chariot. 





*I have given reasons later why it seems better to emend this “ pig- 
menta’’ to ‘‘ figmenta.”’ 











Erichthonius and the Three Daughters of Cecrops. 


The Scholia Bernensia on Vergil’s Georgics (iii, 113)” record 
that Gaudentius said that the boy, conceived in lust, was born 
with lower limbs like a snake and that he employed a chariot in 
order to conceal the hideousness of his body. 

The Etymologicum Magnum tells us that Erechtheus was also 
called Erichthonius (5. v. Ἐρεχθεύς)". The story runs that 
Hephaestus was called in to assist Zeus at the birth of Athena, 
by splitting his head with an axe. Athena sprang forth and 
Hephaestus pursued her, but was repulsed by the goddess. The 
etymology of the snake-limbed Erichthonius is given as Apollo- 
dorus gives it, that is from ἔριον, the wool used by Athena in 
cleansing herself, and from χθών, earth. 

The scholiast on Plato’s Timaeus (426) and also the account 
given in the Mythographi Graeci (ed. Westermann, Pp. 359- 
360)” follow the Etymologicum Magnum. Eudocia, the Byzan- 
tine writer, in her Violarium, gives the story in three different 
places, all of which agree in substance, namely, I° (p. 7)* con- 
cerning Athena; CCCL, (p. 151)”, where it is told of the birth 
of Erechtheus ; and CCCLV, (p. 159)", where it is connected 
with Erichthonius as usual. 

A summary shows the story as follows : Hephaestus, for some 
reason (as a reward from Zeus or simply carried away by her 
beauty), attempts a union with Athena, the maiden-goddess. In 
a struggle he is repulsed, loses his seed, and as a result, Erich- 
thonius is born from the earth, without a mother. A variant 
story is indicated when Apollodorus (iii, 14, 16) records that he 
was said by some to be the son of Atthis, Cranaus’ daughter", 
and of Hephaestus, and Servius recalls that he was once regarded 
as the son of Electra and Jupiter. 

Erichthonius was in the shape of a man-child, according to 
Amelesagoras, Euripides, Apollodorus, Ovid, Pausanias, Lactan- 
tius, Augustine, and Fulgentius; but according to Hyginus, 
Servius, the Scholia Bernensia, the Etymologicum Magnum, and 





* Miss Harrison (Mythology and Monuments, p. xxvi) makes the mistake 
of saying, ‘‘ son of Atthis and Cranaus.”’ 


Erichthonius and the Three Daughters of Cecrops. 7 


Eudocia, he was half man and half serpent. Philostratus and 
Tertullian seem to imply that he was all serpent. 

Erichthonius is protected by Athena secretly, concealed in a 
box, and given into the charge of the three daughters of Cecrops, 
Aglaurus, Pandrosus, and Herse, who break their trust and open 
the box against the orders of Athena. 

Euripides and Hyginus state that all the sisters were blame- 
worthy. Amelesagoras, Fulgentius (?), and Athenagoras (Legat. 
pro Christ. i)" say that Aglaurus and Pandrosus were guilty ; 
Apollodorus and Pausanias say Aglaurus and Herse, and Ovid 
says Aglaurus alone was guilty. Aglaurus is implicated in all 
cases and so may be regarded as the guilty one, while Pandrosus 
is innocent. 

Amelesagoras and Euripides speak of two snakes, and a vase in 
the British Museum (Cat. E 418; Roscher, Lex., vol. i, p. 1307) 
shows two (see Fig. 8). Ovid, Apollodorus, Hyginus (Astr. ) 
Lactantius, Augustine and Fulgentius, also a vase by Brygus 
(Robert, Bild und Lied, p. 88) know of only one snake (see 
Fig. 9). 

Euripides, Apollodorus, Pausanias, and Hyginus say that the 
girls went mad and threw themselves from the Acropolis, but 
Apollodorus also gives another version, according to which they 
were said to have been killed by the snake. 

Erichthonius grew up, became ruler of Athens, had a son 
Pandion, invented guadrigae (Vergil, Georg. iii, 113), instituted 
games in honor of Athena, and built a temple for her. He was 
finally placed among the stars as the constellation Auriga. 

The history of the three sisters is short. It will be necessary 
to study briefly the history of each sister separately. The evi- 
dence may be found also in Roscher’s Ausfiihrliches Lexicon in 
the articles, Aglaurus by Roscher, Pandrosus by H. Lewy, and 
Herse by Seeliger. Aglaurus is treated by Toepffer also in the 
Pauly-Wissowa Real-Encyclopadie. 

Aglaurus, Pandrosus, and Herse were the daughters of Cecrops 
and Aglaurus. Cecrops was said to be an early king of Athens. 
he was an emigrant from Egypt or Phoenicia and his wife 





8 Erichthonius and the Three Daughters of Cecrops. 


Aglaurus was the daughter of Actaeus, first king of Athens. 
Besides the three daughters, they had one son, Erysichthon 
(Apollodorus iii, 14, 2%; Pausanias i, 2,6”; Euripides, Ion 492)”. 

The daughter Aglaurus is called by Suidas (5. v. Bow. γραμμ. )*™ 
the daughter of Actaeon, as are also Pandrosus and Herse. In 
this account there is a probable confusion with the mother 
Aglaurus, who was the daughter of Actaeus. Aglaurus was be- 
loved of Ares and had by hima daughter Alcippe ; this daughter 
was violated by Halirrothius, the son of Poseidon, and, in conse- 
quence, he was killed by Ares. Aglaurus seems to have been 
blameworthy in opening the chest and was either killed by the 
snake or threw herself from the Acropolis. 

According to the story told by Ovid (Metamorph. ii, 710-835)’, 
Hermes fell in love with Herse at the Panathenaic festival (ac- 
cording to Ptolemaeus in Schol. Il. A 334” Pandrosus is the 
bride of Hermes), and asked Aglaurus to further his suit with 
her sister. Athena, however, remembering Aglaurus’s former 
disobedience, filled her with envy of Herse and Aglaurus refused 
to permit Hermes to visit Herse; she was, in consequence, 
turned into a stone. Lactantius Placidus also refers to this 
version. 

Pandrosus was the sister of Aglaurus and Herse, or, according 
to Scamon (Suidas, Φοινικ. ypopp.)", sister of Phoenice and 
daughter of Actaeon. Pandrosus, if we follow the common story, 
alone obeyed the command of Athena. She appears as the 
mother of Ceryx by Hermes (Pollux, viii, 103"; Schol. Il. 
A 334"; Schol. Aeschines, i, 20)"; according to others Aglau- 
rus was the mother of Ceryx (Pausanias, i, 38, ay". This 
Ceryx was the tribe father of the family of the Ceryces in the 
Eleusinian service ; by Hesychius™, Suidas, and Harpocration 
(5. ν. κήρυκες) he is merely said to be the son of Hermes; no 
mother is mentioned. 

Herse, the third sister, was the beloved of Hermes (Apollod., 
lii, 14, 3°; Ovid ii, 710-835": Lact. Plac., Fab., ii, 12)", and by 
him she bore Cephalus. According to the Regilla inscription 
(C. I. G. 6280)”, Ceryx was the son of Hermes and Herse. 


Evrichthonius and the Three Daughters of Cecrops. 9 


Ceryx is thus seen to be assigned as a son to each of the three 
sisters in turn. This is to be explained (Toepffer, Attische 
Genealogie, p. 83°; Gruppe, Griech, Myth. p. 52) by the fact 
that later, when Athens and Eleusis had formed a close political 
union, there came to be an identification or parallelization of the 
three daughters of Cecrops with the Charites or Horae, Auxo, 
Thallo, and Carpo, who were closely associated with Hermes at 
Eleusis (C. I. A. i, 5”; also s. v. Aglaurus, Pauly-Wissowa). 
Other relationship with Attica is shown by the fact that Cephalus 
was said to be the son of Hermes and Herse, and the Cephalids of 
Thoricus were related to the Ceryces of Eleusis (Gruppe, 
Griechische Mythologie, p. 51).” 

This connection is mentioned later in the discussion of the 
origin of Herse and was noticed hy C. Robert (De Gratiis Atticis 
in Comment. Mommsen, p. 143 ffl.). 

These triads of Aglaurides and Charites or Horae are possibly 
related also to the four Ionian nymphs (‘Iwvides νύμφαι), mentioned 
by Pausanias (vi, 22, 7)" and Strabo (villi, 356). Pausanias 
records that there was a sanctuary of these nymphs near a spring 
at Heraclea, a village not far from Olympia. ‘Their names were 
Calliphaea, Synallaxis, Pegaea, and Iasis. Persons who bathed 
in this spring were cured of bodily pains. Pausanias adds that 
the nymphs were called Ionian from Ion of Gargettus, who emi- 
grated hither from Athens. This then would establish a close 
relationship between the Aglaurid maidens of Euripides’s Ion, 
who danced on the northern slope of the Acropolis, and the 
nymphs, the nurses of Epimenides Buzyges (Toepffer, Att. Gen., 





* Toepffer, Attische Geneal., p. 83, N. “ Bedenkt man, wie nahe Chariten, 
Nymphen und Thauschwestern einander stehen, so liegt die Vermuthung 
nahe, dass die Kekropstéchter in Athen an Stelle der in F leusis mit Hermes 
verbundenen Chariten (C. I. A. i, 5) getreten sind. Daher ist man sich auch 
nicht klar, welche der Schwestern die Stammmutter des Kerykenge- 
schlechtes ist.’’ 

Ὁ]. c.—“die genannten Keryken, bereits, wie spater, in einem genealo- 
gischen Verhdltnis zu den Kephaliden von Thorikos stehend, das deshalb 
im Hymnos (to Demeter) von allen attischen Orten allein genannt wird.” 








10 Erichthonius and the Three Daughters of Cecrops. 


p. 144), of that same region, who are depicted in a dance with 
Pan on many reliefs found in his cave close to the north-west 
corner of the citadel (Furtwangler, Athen. Mitth., iii, 200). 

As has been set forth by Mr. Farnell*, the rivalry of Poseidon 
and Athena in Attica for the possession of the land, and many 
similar theomachies contain an historical fact, an actual conflict of 
worships. Athena was the older divinity in Attica” and, accord- 
ing to Mr. Farnell, Poseidon was the great god of the Ionians ; 
the strife and reconciliation on the Acropolis being ‘‘ the religious 
counterpart of the old Attic and Ionic elements of the popula- 
tion.’’ 

There is evidence to show that Poseidon was not an Aryan 
divinity originally. His name has been a stumbling block to the 
comparative philologists and to form an idea of the many etymol- 
ogies it is only necessary to glance at the various conjectures 
given in the Pape-Benseler Worterbuch under his name. More- 
over, oftentimes Poseidon’s material shape is not in keeping with 
the general anthropomorphic characteristics of the pantheon of 
Achaean divinities. 

One of the latest etymologies to appear is that of Robert 
Brown’ ; he gives the derivation of the name of Poseidon as fol- 
lows: There was an Itanos in Crete ; i-Tan is ‘‘the island of 
Tan.’’ Tan on coins is a person with a fish-tail, carrying a tri- 
dent like Neptune; the same figure is seen on the coins of 
Ashgqel6n. From the two forms Itanos and Iténos, we get first 


Πόσις Ἴτανος = Ποσοιδάν, Ποσειδάν and then Πόσις Ἴτωνος = Ποσειδῶν, 
z. €., ‘Lord of the isle of Tan’ (Crete). 





* Cults of the Greek States, vol. i, p. 270. 


>Miss Harrison, Prolegomena to the Study of Greek Religion, p. 303 : 
“ΑἹ first the maiden of the elder stratum, she has to contend for supremacy 
with a god of that stratum, Poseidon. Poseidon, the late Mr. R. A. Neil 
has shown (The Knights of Aristophanes, p. 83), was the god of the ancient 
aristocracy of Athens, an aristocracy based, as they claimed descent from 
Poseidon, on patriarchal conditions.” 


° Semitic Influence in Greek Mythology, p. 127. 


Erichthonius and the Three Daughters of Cecrops. II 


In the competition Athena produced the olive, and Poseidon, 
the war-horse,* known in Acadian as ansu-kurra, ‘‘the animal 
from the East.’’ ‘This war-horse, which also appears as a sea- 
horse,” gives to Poseidon many epithets, such, for example, as 
Hippius“, Hippagetes“, Hippocurius®, and Hippomedon*, Mr. 
Brown leaps to a conclusion in combatting the theory that the 
gods are personifications of natural forces, and says’, quite on his 
own authority, that this competition ‘‘is no contest between the 
Dawn (Athene) and the Sea (Poseidon), but marks a time when 
King Porphyrion (The Purple-Man, the Phoenician) ruled at 
Athens and had his goddess Aphrodite Ourania (Aschtharth 
Melekhet-Hasch4maim = Astarte, Queen of Heaven) and also 
Poseidon*,’’ 

Poseidon is seen in his oriental aspect in other parts of Greece. 
There was a myth concerning Demeter-Erinnys in Arcadia 
(Paus. viii, 25), in which Poseidon as a horse followed Demeter 
as a mare and begat Arion, a horse. Mannhardt* attempted an 
explanation of this myth, making Poseidon represent the wind 
rushing over the corn-fields, typified by Demeter, and fructifying 
them. But we must consider that Poseidon is not the god of 
wind. Andrew Lang criticises Mannhardt', but attempts no 


*Miss Harrison (Mythology and Monuments of Aucient Athens, p. 441) 
gives an illustration from a vase from Kertsch, now in the Hermitage 
Museum (see Fig. 1), where the competition is the subject. She writes 
‘The serpent in this composition is usually supposed to belong to Athene 
and to be attacking Poseidon ; I believe him to be the symbol of Poseidon’s 
spring.’’ This seems improbable, for in the illustration the horse is plainly 
seen. See also Vergil, Aeneid, i, 4447, where the horse is given as a sign of 
a Phoenician settlement at Carthage. 


>For the simile of likening curling waves to horses, see Shakespeare | 
Othello, ii, 1, 13, ‘‘The wind-shaked surge, with high and monstrous 
mane.’’ Also the painting in the “ Art of Walter Crane,” by P. G. Konody. 


“Semitic Influence in Greek Mythology, p. Ior. 
* Pausanias, i, 14, 745, 

“ Mythologische Forschungen, p. 265. 

‘Modern Mythology, p. 51. 





12 Erichthonius and the Three Daughters of Cecrops. 


explanation of his own. According to Robert Brown," the 
Poseidon represented in this myth was the fish-tailed Euphratean 
Ea, Lord of the Deep (which includes the sea), and Demeter- 
Erinnys was the earth-goddess, Davkina (‘ Lady of the Earth 4 
Such an unanthropomorphic myth is plainly oriental. How this 
one penetrated to Arcadia, we cannot say. 

There seems to be ground, therefore, for supposing that 
Poseidon in some of his aspects, at least, was originally an eastern 
or Semitic divinity. 

Miss Harrison takes a different view about the strife of 
Athena and Poseidon and thinks that ‘‘ Poseidon had been in all 
probability established in Athens long before Athena came’,”’ 
basing her conclusion on the passage in Isocrates (Panath. 193)” 
which records that Eumolpus, in disputing the rule of Athens 
with Erechtheus, claimed that Poseidon had possessed it before 
Athena. Miss Harrison, however, has since changed her view 
and now thinks that Athena was there first.4 

Miss Harrison (1. c.) ventures the assertion that one of the 
names of Poseidon was Erechtheus. Mr. Farnell thinks’ that 
‘‘ Erechtheus was a figure that personified the ancient birth and 
growth of the state, and his cult was the heart of the city’s life.’’ 
He furthermore adds, ‘‘ The fair interpretation of all the evidence 
is that she (Athena) was there very long before Poseidon came. 
Nor is there any evidence that Poseidon was called ᾿Ἐρεχθεύς in 
his own right or anywhere else except at Athens, for the men- 
tion in Homer of a King Erichthonius, son of Dardanos, ‘ richest 
of mortal men, who owned mares that Boreas loved’ Ch. ¥. 














* Semitic Influence in Greek Mythology, p. 48. 
> Mythology and Monuments, p. lix. 


©On p. xxv of Mythology and Monuments, Miss Harrison writes that a 
crooked olive on the Acropolis and a salt-spring were enough to start the 
myth. The cause seems to me to reach a little further. These two objects 
merely made the story local on the Acropolis. 


ὦ Prolegomena to the Study of Greek Religion, p. 303. Quoted on p. Io. 
Cults of the Greek States, vol. i, p. 270 and Note a, 


Erichthonius and the Three Daughters of Cecrops. 13 


222) is too doubtful to be called evidence. If Erechtheus was 
the old agricultural god or hero of Attica, who afterwards lent 
his name to Poseidon, we can understand why he should be 
buried, as Dionysos and Adonis and other divinities of vegetation 
were ; but why should he be buried if he were Poseidon ?”’ 

There can be no doubt that Poseidon took the name of 
Erechtheus for himself at some period, and this is a thread of 
evidence showing that the two divinities were considered identi- 
cal. The evidence found in Hesychius (s. v. "EpexGevs )"", in Ly- 
cophron (158, 431)”, in Apollodorus (iii, 15, 1) and in 
inscriptions (C. I. A., i, 387%; iii, 276°, 805°**) shows this. 

As one entered the Erechtheum there was an altar for sacrifices 
to both Poseidon and Erechtheus. The Boutadae, an agricult- 
ural clan at Athens, who had charge of the worship of Erech- 
theus, became priests of Poseidon-Erechtheus (Paus. i, 26, 
5)". Erechtheus is a form of Erichthonius and so in a way is 
the child of Athena. Apollodorus (iii, 15, 1)* writes that Butes 
was the first priest of Athena and Poseidon-Erichthonius. We 
know from Aeschines (Parapres., 147)" that the priestess of 
Athena Polias was chosen from the tribe of Eteoboutadae. I 
cannot enter into the argument here, but it will serve merely to 
suggest that the mythological relation between Athena and 
Erichthonius is shown in the junction of the worships of Poseidon 
and Athena in the Erechtheum on the Acropolis (Paus., i, 26, 
6-7)", and also at Colonnus, where Poseidon Hippius and Athena 
Hippia were worshipped together (Paus. i, 30, 4)". Again as 
father of Theseus and Eumolpus’, Poseidon is represented as an 
alien god. This Eumolpus is probably only another form of the 
foreign sea-god. Miss Harrison” writes that Erichthonius, or 
rather Erechtheus, when properly reborn, could be ‘‘ made to 
fight with his sea-god double, Eumolpus.’’ 

Let us examine the statement that Erechtheus is a form of 
Erichthonius. Mr. Farnell (1. c., p. 271) thinks that Erechtheus 





* Paus. i, 17, 3° ;fi, 38, 2; Apollod. iii, 15, 45) - Lycurg. 98%, 
> Mythology and Monuments, p. lix. 





14 Erichthonius and the Three Daughters of Cecrops. 


is the double of Erichthonius. Mr. Brown (1. c., p. 101) speaks 
of ‘‘ Erichthonios, otherwise Erechtheus, representative of the 
native Attic race.’? Hesychius (s. v. "EpexOeis) records that 
Erichthonius was an epithet of Poseidon. Etymologicum Mag- 
num (5. v. “EpexGeis)" has the phrase ὃ αὐτὸς δὲ λέγεται καὶ Ἔριχ- 
θόνιος, (also Schol. on Iliad, B 547). Miss Harrison (1. c., 
p. xlvii) says Erichthonius has a double of confusing identity— 
Erechtheus. Eudocia in her accounts already cited confuses the 
two names by telling the same story of both. 

The distinction between the two is made that Erichthonius is 
the child hidden in the chest, whereas Erechtheus, no less earth- 
born, is the mature king, the political factor in the myth. In 
Homer (B 547)” we find only Erechtheus, but Homer in this 
passage considers only the political founder of Athens. When 
priority is stated (Eurip. Ion, 267° and 1007)", it is Erech- 
theus who is the son of Erichthonius. ‘The identity of these two 
caused confusion and a ‘‘ shadowy ’’ Pandion was placed between 
them in the line of genealogy (Apollod. iii, 14, 6). Mr. Frazer 
considers that Erichthonius and Erechtheus were originally 
identical.* 

in her Mythology and Monuments of Ancient Athens (p. 
xxvil), Miss Harrison asserts that Erichthonius was the epony- 
mous hero of the Athenians and was really Poseidon himself. 
The Athenians were Erechtheidae, but also autochthonous ; so 
Erichthonius must be earth-born. When Athena became 
supreme, he must be closely connected with the goddess. ‘‘ The 
Greek mind did not lend itself to any notion of immaculate con- 
ception.’’ Hephaestus, worshipped along with Athena as an 
artisan, was the father, and Athena was the mother ; but later 
when Athena came to be thought of as a parthenos, she must 
resist marriage ; hence, the motherhood of Erichthonius was 
given to Gaea. Miss Harrison thinks that this version was 


recent when the Ion of Euripides was written, for at 1. 269° it 
reads : 





as ae 
Pausanias’s Description of Greece, vol. ii, p. 168. 


Erichthonius and the Three Daughters of Cecrops. 


‘‘ And did Athena uplift him from the earth ἡ 
Yes, in her maiden hands; she did not bear him,’’ 
seeming to deny some previous statement of her motherhood. 

On the other hand, Mr. Farnell (1. c., vol. i, p. 303) contends 
that Athena was undoubtedly always a virgin to the Athenian 
mind and was not later made so for political reasons. ΑἹ] this 
amounts to saying that the Achaean Athena was always a virgin ; 
when Athens reached the height of her culture Athena was made 
a holy, almost sexless, abstraction. The ideas of motherhood, 
connected with her name, came from an assimilation of early, 
chthonic cults which were at first entirely outside her province. 

However, if Erichthonius was Poseidon, and Erichthonius 
was Erechtheus, then Erechtheus was Poseidon, and all three are 
the same under different manifestations or were introduced under 
slightly varying circumstances. 

There is another personage in the story to be treated here, and 
that is Cecrops, the so-called ancient king of Athens and father 
of the three sisters. He was loosely connected with the contest 
between Poseidon and Athena, but only as an arbitrator. He is 
much more intimately connected with the birth of Erichthonius. 
Miss Harrison writes (1. c., p. xlvii), ‘‘ Erichthonios, the earth- 
born, is a sort of genealogical double of Cecrops,’’ meaning to 
imply that they were originally the same. Hyginus (Astron. iii, 
13)" calls the three sisters, Erechthei filiae, not daughters of 
Cecrops. 

Let us turn to the monuments. 

An archaic terra-cotta in the British Museum is probably the 
earliest representation of any part of this myth.* The group 
(see Fig. 2) shows Mother Earth half rising from the ground and 
holding up a little child to the goddess Athena. ‘‘ Old Cecrops, 
half-man, half-snake, stands by,’’ but the tail of the figure is dis- 
tinctly not a snake’s tail, as Miss Harrison says it is, but isa 
fish-tail, such as belongs to the Eastern divinity mentioned as 





8 Mythology and Monuments, Ὁ. xxix, Fig. 2, p. xxviii. Miss Harrison, 
in her description, changes right hand and left hand. 





16 Erichthonius and the Three Daughters of Cecrops. 


being on the coins of Cretan Itanus, who is Poseidon. Here he 
wears a chiton and holds an olive twig in his left hand ; his right 
hand is raised to his lips. The difference in size of Athena and 
Gaea is to be noted ; Gaea is a huge, elemental, chthonic shape, 
while Athena is a trim and dainty figure. This terra-cotta was 
found at Athens and probably dates from the early fifth century, 
B.C. 

In the Louvre", there is a relief (see Fig. 3), showing Poseidon 
present at the birth. The central figure is Athena taking the 
infant Erichthonius from the arms of Gaea. ‘The god Poseidon 
is seated at the left ; he has matted hair, a half-bare body and is 
holding a trident or sceptre. 

A vase-painting”, dating from the end of the fifth century, 
shows Gaea (see Fig. 4) rising from the earth and holding out 
the child to Athena. Behind Gaea is Cecrops ; his tail is a snake- 
tail, falling in loose spirals. He has a staff in his right hand 
and in his left he holds a fold of his chiton ; on his head he wears 
a chaplet. Behind Athena is Hephaestus; so the painter knew of 
his fatherhood. Herse follows Hephaestus ; then on the reverse 
follow Aglaurus, Erechtheus, Pandrosus, Aegeus, and last, stand- 
ing still, is Pallas, a male. All the male figures, except Pallas, 
wear chaplets and carry staves. The later kings are present 
merely by an anachronism, as being interested in the birth of 
their ancestor ; they serve to break the line of running maidens. 
Herse and Aglaurus are eager ; Pandrosus hangs back, extending 
her arms. All the figures are distinctly labelled with their 
names. Robert Brown refers’ to this vase and calls the 
figure behind Gaea, Poseidon, half-man, from the waist down a 
sea-monster in huge spiral coils. But in the inscription the artist 
names him Cecrops, and no doubt correctly. 





*Monumenti dell’ Instituto, I, xii, 1; also Farnell, Cults of the Greek 
States, vol. i, p. 323. 


> Berlin Catalogue, 2537; Harrison, Mythology and Monuments, p. xxix, 
fig.3. Miss Harrison, in her description of this also, confuses right and left. 


© Semitic Influence in Greek Mythology, p, ror. 


Erichthonius and the Three Daughters of Cecrops. 17 


According to Pernice*, the adoption of Erichthonius and the 
legends connected with him were pictured on the middle metopes 
of the south side of the Parthenon. 

These four characters, Poseidon, Erechtheus, Erichthonius 

and Cecrops were confused by the ancients, just as they are by 
modern writers, and, as far as we may judge, were originally the 
same personage. May not the concealment and final adoption of 
Erichthonius by Athena be another portrayal of her strife and 
reconciliation with Poseidon? Cecrops, as another form of the 
god, was present in either case. Miss Harrison writes (I. c., p. 
lix), ‘‘ When Athene and her worship prevailed at Athens, there 
was Poseidon-Erechtheus to be settled with—Poseidon, whom 
Athene always hated. It was all arranged with the utmost 
mythological craft. As Poseidon, it was impossible to affiliate 
him completely ; so for Poseidon was invented the myth of the 
contest and subsequent supremacy of Athene. But Erechtheus 
was more malleable ; he became the foster son of Athene. 
Sry ᾿.,ᾳῳ Erechtheus had to be born again; he must break 
utterly with his past. As agriculturist and new-born 
home hero, he gets confused with old Cecrops; he even borrows 
his serpent tail sometimes, though he never is quite at ease in it.”’ 
The three daughters of Erechtheus, who were originally 
Chthonia, Procris, and Orethyia, also became confused with the 
more famous daughters of Cecrops. 

Names are things which are hard to account for; but this 
jugglery with them need not blind us to the fact that these four 
were the same divinity. The origin of the different names is 
beyond our knowledge. 

What can be said about Erichthonius or Erechtheus in their 
aspect of a snake? All four of the personages, mentioned above, 
show unanthropomorphic characteristics or features, but the 
appearance of a snake is usually ascribed to Erichthonius. We 
have seen that by some he was regarded as serpentine only in his 
lower parts, but by others he was made a serpent pure and 





ὁ Jahrbuch fiir Archdologie x, (1895), 97. 
2 





18 Erichthonius and the Three Daughters of Cecrops. 


simple. Pausanias even, in speaking of the statue of Athena 
Parthenos in the Parthenon, (i, 24, 7)™ thinks that the serpent 
beside her was probably Erichthonius. Frazer, in his com- 
mentary on Pausanias (vol. ii, p. 169), writes ‘‘in the oldest 
form of the legend Erichthonios or Erechtheus was probably 
nothing but the sacred serpent of Athene which lived in the 
Erechtheum, was considered guardian of the Acropolis, and was 
fed on honey-cakes once a month.’’ A woman in Aristophanes’ 
Lysistrata (1. 758-9)™ says that she had not been able to sleep on 
the Acropolis, since she saw the snake which dwelt there. The 
scholiast on the passage notes that this was the sacred snake of 
Athena and guardian of the temple. Herodotus (viii, 41)” 
records that a great snake lived in a sanctuary on the Acropolis 
and was fed honey-cakes monthly. Just before the coming of 
the Persians against the city, the cakes were uneaten and this 
was taken asa sign that Athena had left the city. Plutarch 
(Themist. 10)" adds that offerings were made to this serpent 
daily. Hesychius (5. v. oixovpov ὄφιν and Spdxavdos)™ tells that 
the snake was the guardian of Athena Polias; ‘‘ some say there 
was one and some say two in the sanctuary of Erechtheus. They 
say he is the guardian of the Acropolis, to whom they offer a 
honey-cake.’’ Suidas (5. v. Apdxavdos)”, the Etymologicum 
Magnum (p. 287, s. v. Spdxavdos)”, Photius (Lex., 5. v. οἰκουρὸν 
ὄφιν)", and Eustathius (on Hom. Odyss. a, 357; p. 1422, 1. 7 ffl.)” 
all speak of thissnake. According to Philostratus (Imag. ii, 17, 
6)", the sacred serpent lived on the citadel down to his time— 
third century, A.D. Frazer continues, ‘‘ According to one story 
(Philos. Vit. Apoll., vii, 24)”, Athene herself was the serpent’s 
mother. ‘The traditions that Erichthonius was half a man 
and half a serpent, or merely a man guarded by a serpent, 
represent the usual successive stages of popular belief through 
which an animal-god passes in the course of sloughing off his 
animal form and donning that of a man.’’ Miss Harrison, in her 
Prolegomena to the Study of Greek Religion, deals at length with 
the worship of snakes. On page 349, she writes, ‘‘ These human- 
ized snakes are fed with human food ; their natural food would 





Erichthonius and the Three Daughters of Cecrops. 19 


be a live bird or rabbit. Dr. Gadow kindly tells me that a snake 
will lap milk, but if he is to eat his sacrificial food, the Aelanos, 
it must be made exceedingly thin; anything of the nature of a 
cake or even porridge he could not swallow. And yet the snake 
on the Acropolis had for his monthly due a ‘ honey-cake’.”’ 

So Erichthonius was originally a mere snake, who was wor- 
shipped at Athens. His cult was later adopted by Athena and 
she became his protectress. The myth of his birth and adoption 
was invented to explain their relationship. 

There were other snakes worshipped as godsin Greece. Meili- 
chius, who later became Zeus, was a snake. ‘This is conclusively 
shown by Miss Harrison (l. c., pp. 18-20). Aesculapius was a 
snake originally (ib., p. 341, ffl.). Sosipolis at Olympia, who 
later was absorbed into the cult of Zeus, was a snake. Pausanias 
(vi, 20, 2“ and 5”) tells the story: ‘‘ There is a sanctuary of 
Kileithyia, in which Sosipolis, a native spirit, is honored by the 
Eleans. . . . . The priestess sacrifices to Sosipolis accord- 
ing to the ordinances of the Eleans; she carries in baths for the 
god and sets out cakes mixed with honey. . ... . . It 
is said that when the Arcadians were making an incursion into 
Elis and the Eleans were encamped opposite them, a woman came 
to the generals of the Eleans with a child at her breast. She 
said that she herself had borne the child and in accordance with 
her dreams she would give him to fight for the Eleans. And 
those in command, thinking that the woman spoke the truth, 
placed the child naked in front of the army. Then the Arcadians 
came on, and the child was thena snake. And the Arcadians 
being thrown into confusion at the sight and taking to flight, 
the Eleans set upon them and won a most signal victory, and 
they gave the name Sosipolis to the god. And where the snake 
seemed to disappear after the battle they made a sanctuary. And 
along with him they honor Eileithyia also, because the goddess 
herself brought forth the child to men*.”’ 





* Frazer (Pausanias, vol. iv, Ὁ. 76) asserts that Sosipolis was Zeus, using as 
authorities C. Robert (Athenische Mittheilungen, 18 (1893), pp. 37-45) and 
Farnell (Cults of the Greek States, vol. i, p. 38). There was a cult of Zeus 
Sosipolis at Magnesia on the Maeander. 








20 Erichthonius and the Three Daughters of Cecrops. 


Farnell writes*: ‘‘the familiar serpent of Athene, occasion- 
ally identified with Erechtheus, may be supposed to have been a 
symbol of the ancient earth goddess, whose worship was merged 
in that of Athene and we support this view by the legend of the 
Κυχρείδης ὄφις, the serpent that was driven out of Salamis, and 
entered the service of Demeter, the later form of Gaia’’ (Strabo, 
393°; Pausanias, i, 36,1"). Frazer ina note to this passage of 
Pausanias thinks that this serpent was Cychreus himself. Miss 
Harrison (Prolegomena, p. 306) writes: ‘‘ This house-guarding 
snake, we may conjecture, was the earliest form of every earth- 
born Kore.’’ According to Miss Harrison, Athena, Aphrodite, 
and Hera were all originally Corae or manifestations of the same 
spirit. Farnell adds in a note to what is quoted above that 
Apollo ‘‘may have dispossessed a worship of the earth-snake at 
Delphi, where Gaia and Gé-Themis had reigned before Apollo, 
and where religious atonement continued through later times to be 
made to the Python.’’ Plutarch (Cleomenes, 39)" says that 
‘“‘the ancients thought that the serpent, of all animals, was most 
akin to the heroes,’’ thus showing that all heroes were originally 
worshipped as snakes, such as are shown on the well-known 
type of archaic Spartan grave reliefs. 

This insistence upon snakes as earth-spirits, or heroes, is evi- 
dently correct, but the evidence which we have considered leads 
us to believe that, in Athens at least, this form of the serpent 
worship had come from the East in the form of some god, or was 
influenced in some way by the East. 

Miss Harrison (Prolegomena, p. 31) distinguishes two strata 
in the religion of the Greeks, the one early or chthonic, the other 
later or Olympian. She accepts Prof. Ridgeway’s view that the 
early stratum was Pelasgian or original, and believes that the 
later stratum begins with the flesh-eating Achaeans who came 
from the North (Note, p. 316)”. She works the thesis out at 





* Cults of the Greek States, vol. i, p. 290. 


> ** As long ago as 1857, H. D. Miiller in his remarkable book, Mythologie 
der Griechischen Stamme, pp. 249-255, saw that Zeus and Hera belonged 
to stocks racially distinct, and that in the compulsory marriage of Hera to 
Zeus is reflected the subjugation of a primitive race to Achaean invaders.”’ 





Erichthonius and the Three Daughters of Cecrops. 21 


length in her book and arrives at the conclusion that the worship 
of snakes or snakes as heroes (chap. vii) belonged to the early 
stratum and that on this stratum the northern, Achaean divini- 
ties, were superimposed at a later period. I contend that Eastern 
influence may have come in at this chthonic or early period and 
may have affected the cult early in its history. Neglect of this 
idea makes Miss Harrison’s chapter on Aphrodite (p. 308 ffl.) 
peculiarly weak and unconvincing. 

Additional evidence on the subject of snakes may show that it 
is not necessary to regard every snake as a form of earth-spirit. 

Miss Harrison*, who has investigated this particular subject 
more than any other writer, has written: ‘‘ To Aglauros belongs 
the snake ; she brought it to Athens—the snake which signifies, 
I think, always primarily things chthonic in their sinister, not 
their fruitful aspect. She lent her snake to Erichthonios, and, 
when the cult of Erinys, through the medium of Persephone, 
became blended with that of the Earth-goddess to Demeter, the 
snake, like all else, Athene took to herself, with better right 
perhaps, as I shall hope to show another time, than we have 
hitherto supposed.’’ This loan of a snake to Erichthonius is 
strange, if Erichthonius was originally himself a snake. 

The snake then, which Erichthonius was, or had, or of which 
he was a part, was of the earth—earthy, according to the opinion 
of those cited. But Erichthonius was Eastern, and Aglaurus, 
under the aspect mentioned by Miss Harrison, is Eastern, as I 
shall hope to show later; so this snake is Eastern, not Greek. It 
is foreign to Greece. 

To understand the un-Hellenic significance of snakes, consider 
the Cadmus snake of Thebes. The scholiast on Sophocles’s Anti- 
gone (126) writes ἐγεγόνει 6 δράκων ἐξ "Apews καὶ Τιλφώσσης "Epivvos. 
Cadmus ( Kedem—‘‘ the man from the East’’) and the mass of 
Theban mythology is Eastern or Semitic. ‘The Theban Ares, to 
whom the fifth or western gate of the city was dedicated, was 
the Babylonian and Assyrian Nergal (‘‘the Strong’’), originally 
the god of death and the underworld.” 





ἃ Journal of Hellenic Studies, vol. xii, p. 355. 
>R. Brown, Semitic Influence in Greek Mythology, p. 141. 

















22 Erichthonius and the Three Daughters of Cecrops. 


Consider again the tale of Zagreus, the horned serpent*. Zeus in 
the form of a serpent violated his daughter Persephone, who was 
also in the form of a serpent, according to one tradition. From 
this embrace Zagreus was born (Nonnus (vi, 264) calls him xepdev 
βρέφος). Jealous Hera set the Titans upon him; he took various 
shapes, finally that of a bull. The Titans tore him to pieces and 
ate the remains. His heart, which was left unconsumed, was 
carried to Zeus, and was then reborn as Dionysus. Salomon 
Reinach treats of this myth in an article in the Revue Arché- 
ologique (1899, vol. xxxv, p. 210-17). The substance of his 
argument is as follows: The three factors, copulating (en/acés) 
serpents, a divine egg, and a horned serpent, are unknown to 
eastern antiquity. This cult of Zagreus, which became settled 
at Eleusis, was an Orphic cult. Although the legend is usually 
attributed to Crete, Reinach shows that a form of the legend was 
found among the Druids. Pliny (Nat. Hist., xxix, 52)” tells of 
numbers of serpents forming themselves into a ball, from which 
exuded a sort of bubble of saliva or juice. Pliny does not say 
that a horned snake was born from this juice; in fact, no snake 
of any kind was born fromit. In the Greek myth, Pliny’s multi- 
tude of snakes is reduced to two divine ones. ‘The later Gauls 
worshipped a horned serpent’. Reinach connects these two 
stories and thinks that the essential features of the Greek myth 
are contained in them, the Greek form being the older and 
simpler. According to Reinach Druids were the masters of 
Pythagoras; Pythagoreanism and Orphism were the same, and 
there was a Celtic element in Orphism: ‘‘ Pythagorisme était une 
doctrine aux allures scientifiques fondée sur le premier, qui est 
une religion populaire’’ (7. ¢., Orphism). At an early period 
there were close relations between Celts, Illyrians, and Thracians. 
The whole tale is evidently not Greek. Miss Harrison® in her 





*Lobeck, Aglaophamus, p. 547 ffl. gives the combined stories; see also 
Abel’s Orphica, p. 230 ffl., and Miss Harrison, Prolegomena, p. 490-496. 

» Reinach has treated this in Revue Archéologique, 1891, i, p. 1-6, and 
1897, ii, p. 313 ffl. 

° Prolegomena to the Study of Greek Religion, p. 496. 





Erichthonius and the Three Daughters of Cecrops. 23 


treatment of it shows to what an incomprehensible stage this 
myth finally came among the Greeks. 

The serpent, besides being taken as the symbol of an earth- 
spirit, according to some authorities, has been taken by others 
as a corn-spirit, for the myth of the birth of Erichthonius has 
been interpreted by W. Mannhardt and by Aug. Mommsen as a 
way of describing the growth of the grain. Mannhardt writes’: 
‘* Krichthonios (der aus gutem Boden Entsprossene) vom Blitz- 
gotte Hephaistos gezeugt aus dem fruchttragenden Ackerfelde 
ζείδωρος ἄρουρα emporsteigt als ein neugeborenes Knablein, das in 
einer verschlossenen Kiste von den Schwestern Herse (Thau), 
Pandrosos (Allthau) und Aglaurus (die Heitere) gehiitet und 
genahrt wird.’’ Mommsen writes’: ‘‘ Es ist dies eine bildliche 
Umschreibung der Aussaat des Korns, zunachst wohl der in 
Attika vorzugsweise angebauten Gerste.”’ . . . . . ‘‘ Erich- 
thonios also ist, wenn man das Bildliche abstreift, der Korn- 
halm.’’ 

Let us ascertain the fundamental principles underlying this 
matter of snakes, and see just what idea primitive peoples have of 
snakes. Then it will be easier to judge of their significance in 
later religion. Havelock Ellis has collected the evidence in 
such a succinct manner that I can not do better than quote his 
words’: ‘‘ There is no fragment of folk-lore so familiar to the 
European world as that which connects woman with the serpent. 
It is, indeed, one of the foundation stones of Christian theology. 

Robertson Smith points out that since snakes are the last 
noxious animals which man is able to exterminate, they are the 
last to be associated with demons. They were ultimately the 
only animals directly and constantly associated with the Arabian 
jinn or demon, and the serpent of Eden was a demon, and not a 
temporary disguise of Satan (Religion of the Semites, pp. 





* Die Korndamonen, p. 33. 

>Feste der Stadt Athen, p. 6, Note 3. 

© Havelock Ellis, Studies in the Psychology of Sex ; Menstruation and the 
Position of Women, p. 206 ffl. 








24 Erichthonius and the Three Daughters of Cecrops. 


129 and 442). Perhaps it was in part because the snake was 
thus the last embodiment of demonic power that women were 
associated with it, women being always connected with the most 
ancient religious beliefs. . . . Yet there is no fragment of folk- 
lore which remains more obscure. How has it happened that in 
all parts of the world the snake or his congeners, the lizard and 
the crocodile, have been credited with some design, sinister or 
erotic, on women ? 

Of the wide prevalence of the belief there can be no doubt. 
Among the Port Lincoln tribe of South Australia a lizard is said 
to have divided man from woman. . . . In the northern territory 
of the same colony menstruation is said to be due to a bandicoot 
scratching the vagina and causing blood to flow (Journal of the 
Anthropological Institute, p. 177, Nov. 1894). . . . Among the 
Chiriguanos of Bolivia, on the appearance of menstruation, old 
women run about with sticks to hunt the snake that had wounded 
the girl. Frazer (Golden Bough, tst ed., vol. ii, p. 231), who 
quotes this example from the Lettres Edifiantes et Curieuses, 
also refers to a modern Greek folk-tale, according to which a 
princess at puberty must not let the sun shine upon her, or she 
would be turned into a lizard. In some parts of Brazil at the 
coming of puberty a girl must not go into the woods for fear of the 
amourous attacks of snakes, and so it is also among the Macusi 
Indians of British Guiana, according to Schomburgk. Among 
the Basutos of South Africa the young girls must dance around 
the clay image of asnake. In Polynesian mythology the lizard 
is a very sacred animal, and legends represent women as often 
giving birth to lizards (Meyners d’Estrez, Etude ethnogra- 
phique sur le lézard chez les peuples malais et polynésiens, 
L, Anthropologie, 1892 ; see also, as regards the lizard in Samoan 
folk-lore, Globus, vol., Ixxiv, No. 16). In the Berlin Museum 
fiir Volkerkunde there is a carved wooden figure from New 
Guinea of a woman into whose vulva a crocodile is inserting his 
snout, while the museum contains another figure of a snake-like 
crocodile crawling out of a woman’s vulva, and a third figure 
shows a small round snake with a small head, and closely 


Erichthonius and the Three Daughters of Cecrops. 25 


resembling a penis, at the mouth of the vagina. All these 
figures are reproduced by Ploss and Bartels.* Even in modern 
Europe the same ideas prevail. In Portugal, according to Reys, 
it is believed that during menstruation women are liable to be 
bitten by lizards, and to guard against this risk they wear 
drawers during the period. In Germany, again, it was believed, 
up to the eighteenth century at least, that the hair of a menstru- 
ating woman, if burned, would turn intoasnake. It may be 
added that in various parts of the world virgin priestesses are 
dedicated to a snake-god and are married to the god. ; 
Boudin (Etude Anthropologique : Culte du Serpent, Paris, 1864, 
pp. 66-70) brings forward examples of this aspect of snake wor- 
ship. . . . At Rome, it is interesting to note, the serpent was 
the symbol of fecundation, and as such often figures at Pompeii 
as the genius patrisfamilias, the generative power of the family 
(Attilio de Marchi, Il Culto privato di Roma, p. 74.) . . . In 
Rabbinical tradition, also, the serpent is the symbol of sexual 
desire. 

There can be no doubt that—as Ploss and Bartels, from whom 
some of the examples have been taken, point out—in widely dif- 
ferent parts of the world menstruation is believed to have been 


originally caused by a snake, and that this conception is fre- 


quently associated with an erotic and mystic idea. How the 


connection arose, Ploss and Bartels are unable to say. It can 


only be suggested that the shape and appearance of the snake, as 
well as its venomous nature, may have contributed to the mystery 
everywhere associated with the snake—a mystery itself fortified 
by the association with women—to build up this world-wide 
belief regarding the origin of menstruation. . . . It is noteworthy 
that one of the names for the penis used by the Swahili women 
of German East Africa, in a kind of private language of their 





ἃ Das Weib. 








26 Erichthonius and the Three Daughters of Cecrops. 


own, is ‘‘the snake’’ (Zache, Zeitschrift fur Ethnologie, p. 73, 
1899). 

I hesitate to assert, but it is possible, that there is an obscene 
allusion in the woman’s speech in Aristophanes’s Lysistrata (758- 
9)®, where she says that she has been unable to sleep on the 
Acropolis since she saw the snake there. The speeches of the 


33a 


2In this connection it is perhaps proper to call attention to the ‘‘snake 
goddess ’’ and her worship at Cnossus : 

In the eastern cist of the ‘‘ Central Palace Sanctuary ’’ Evans discovered 
three female figures of faience, one of which he named the ‘snake 
goddess’’ and the other two “ἀπε female votaries.”” The goddess wears a 
richly embroidered jacket with a laced bodice and a skirt with a short 
double apron. On her head is a high tiara of purplish brown. About her 
are coiled three snakes with greenish bodies covered with brown spots. She 
holds the head of one of these snakes in her hand ; its body extends first 
downward and then upward over her back; its tail appears in the other 
hand of the goddess. The other two snakes have their bodies so arranged 
that a part of each snake is coiled in a girdle around the hips of the goddess. 
The head of one snake appears in this girdle; his body extends upward in 
front of the figure and his tail coils around the right ear of the goddess, 
The tail of the third snake isin the girdle ; his body also ascends and its 
upper part is coiled around the tiara of the goddess. 

The best preserved of the ‘female votaries’’ wears 8 jacket with a cord- 
like border and a flounced skirt. In her right hand she holdsa small snake, 
tail upward. The other arm is missing. 

Both the goddess and this votary have figures of matronly proportions, 
their bare breasts being prominent. Of the third figure only the lower part 
is preserved. 

Evidence of a snake goddess cult had already been discovered in Crete 
prior to Evans’s discoveries. At Gournia the remains of a small shrine were 
found, in which were images of a goddess standing on a base encircled by 
serpents, and a replica of the same figure was found in the cemetery of 
Prinias near Gortyna. The physical characteristics of the goddess, the fact 
that the snakes are coiled around her girdle, the presence of girdles among 
the votive offerings, the fact that the asp was a symbol of Nekhebet, the 
Egyptian Eleithyia—all these circumstances lead Evans to the conclusion 
that the goddess was a goddess of maternity. He calls attention to the fact 
that religious traditions in classical times pointed to Cnossos as a center, not 
only of the cult of Rhea, but of Eleithyia. His conclusion is that this figure 
represents either a special chthonic aspect of the cult of the same mother 
goddess, whose worship has already been so well illustrated in the palace, 
or an associated deity having a shrine of her own within the larger sanctu- 
ary. See also Reinach in L’ Anthropologie vol. xv, p. 269 ff. 








Erichthonius and the Three Daughters of Cecrops. 27 


women in the Lysistrata usually have a double meaning. A 
classical allusion to this sexual, fecundating power of the snake 
is found in Pausanias (iv, 14, 7)”. He writes that Aristomenes, 
who was honored as a hero by the Messenians, was considered to 
have had a most remarkable birth, for it was said that a demon 
or a god in the form of a snake lay with his mother. The Mace- 
donians made similar statements concerning Olympias, as did the 
Sicyonians also concerning Aristodama, but with the difference 
that the Messenians did not claim that Aristomenes was the child 
of Heracles or Zeus, whereas the Macedonians thought that 
Alexander was the son of Ammon, and the Sicyonians that 
Aratus was the offspring of Asclepius. 

Is this myth of Erichthonius, then, an account of some 
Eastern sexual worship introduced into Athens? Was it for this 
reason that we find the sexual idea attributed to old snake 
Cecrops as the introducer of marriage at Athens? Suidas (s. v. 
Κέκροψ" is authority for the statement that Cecrops made certain 
laws, in order to enable a son to know his father and a father his 
son ; and in consequence of his distinction between the two nat- 
ures of father and mother, he himself was called two-formed. 
Andrew Lang" says that the slight evidence shows that ‘‘ the tra- 
ditions of Athens, as preserved by Varro, speak of a time when 
names were derived from the mother, and when promiscuity 
prevailed.’’ Farnell’ has investigated this question and after 
giving all the evidence for a ‘‘ matriarchate”’ of women, shows 
that the term does not explain the phenomena, which must be 
otherwise accounted for. His conclusions are that the ‘* Mutter- 
recht’’ has not left any clear impress on the classical religion 
and the phenomena of the relations of the sexes are not neces- 
sarily distinctive indications of any special family organization. 
I can only suggest that the Eastern divinities were often divini- 
ties of the sexual relations. For examples we need only recall 
Astarte, Cybele, Artemis of Ephesus, and the Juno who is shown 





@Custom and Myth, p. 273. 
> Archiv fiir Religionswissenschaft, Band vii, pp. 70-94. 








28 Erichthonius and the Three Daughters of Cecrops. 


in Vergil’s Aeneid as the goddess of Phoenician Carthage —J uno 
Pronuba, the Latin form of Hera Eileithyia. 

Fulgentius (Mythologiae, 11, 14)", in his interpretation of 
the myth as one of morals, may have hit upon a grain of truth. 
He makes the following equations; Vulcan = furor, passion ; 
Minerva = sapientia, wisdom: Erichthonius = invidia, envy ; 
the chest = cor, the heart; the snake = pernicies, ruin; Pan- 
drosus = benignitas, and Aglaurus = tristitiae oblivio. Lactan- 
tius (Divinae Institutiones, i, 17)" thinks that the myth is an 
evidence of incestuous lust. 

Erichthonius was said to have invented guadrigae and to have 
instituted the festival of the Panathenaea at Athens; this is on 
the authority of Hellanicus, Androtion, and Ister (Harpocration, 
s. v. Παναθήναια" - Photius, Lex. 5. v. Παναθήναια"). The story 
means, that, as the old fish-tailed Poseidon, he was god of horses, 
and that, in his reconciliation with Athena, he introduced them 
from the East into Athens. ‘The statement was originally made 
by Mommsen (Heortologie, p. 37) that the festival of the Pana- 
thenaea was, in its earliest form and meaning, a funeral ceremony 
held in honor of the dead corn-god, Erichthonius. Farnell 
(Cults of the Greek States, vol. i, p. 295) has shown that the 
sole evidence for believing the festival to have been originally a 
period of mourning rests on a passage in Lucian (Nigrinus 53)™, 
who records that the men, during the festival, must not wear 
garments dyed in colors, but Farnell thinks that it is not neces- 
sary to interpret the evidence as pointing to a festival of that 
character. Mommsen has now abandoned this view and thinks 
that the festival of the Panathenaea was instituted in honor of 
the birth of Erichthonius, who was protected by Athena. Erich- 
thonius was in the earth and, like a human child, did not come 
to birth until after nine months, 7. e., he remained in the womb 
of Earth from the month Pyanepsion to Hecatombaeon. 

In the horse racing at the Panathenaea, the chief event was 
the performance of the so-called ἀποβάτης, which was said to have 
been instituted by Erichthonius. In this event, hoplites fully 
armed, leaped from their chariots and then back again, the 








Erichthonius and the Three Daughters of Cecrops. 29 


chariot-driver who accompanied them remaining the while in the 
chariot. Harpocration (5. v. droBdrys)™ speaks of this game, 
and Eratosthenes (Catasterismi, 13)°, in connection with a 
description of Erichthonius’s birth, gives an account of it, and 
says that Erichthonius introduced it along with the Panathenaea. 
Aristides (Panathenaicus, 107) makes mention of Erichthonius 
as a finished horseman, and the scholiast on the passage adds 
that he was represented in a painting on the Acropolis as driving 
a chariot behind Athena, he being the first to do this, having 
received the gift from Athena, ‘‘since he seemed to be a sort of 
son of hers.’? Themistius (Oratio, 27, 3374)" confounds the 
names, as do others, and ascribes to Erechtheus the first yoking 
of horses to a chariot. 

Hyginus (Astronomica, ii, 13)” says that Jupiter placed Erich- 
thonius among the stars. We find this Charioteer (Heniochus ) 
among the northern constellations, generally designated by its 
Latin name Auriga. It is generally known that the greater 
part of early astronomical knowledge originated with the peoples 
of the Euphrates valley. It seems that this constellation Henio- 
chus, Erichthonius, Auriga, or The Charioteer, is of Eastern 
origin, and the charioteer was Poseidon himself, god of the sea 
and of horses." His special animals, the horse (Pegasus) and the 
dolphin (Delphinus), are placed in the heavens side by side, at 
some little distance from him. All these constellations are of 
ancient standing, and are in the list of the forty-eight given by 
Claudius Ptolemaeus. 

In closing this treatment of Erichthonius, it may be said that 
the sum of the evidence shows decidedly that some Eastern or 





@R. Brown, Semitic Infinence in Greek Mythology, p. 170. Also Journal 
of the Royal Asiatic Society, April, 1897, p. 214: The Origin of the Ancient 
Northern Constellation-figures. The Charioteer (Heniochos) and his car, the 
Babylonian constellation Markadiu (the Chariot), came from the Semitic 
East. In the Babylonian sphere Narkabiu was placed just over Taurus, 
where Auriga now is; β Tauri was called ‘“‘the northern light of the 
Chariot,” and Ptolemy styles it, ‘‘ The one at the tip of the northern horn 
(of the bull), the same (which) is in the right foot of the Charioteer.”’ 














30 Erichthonius and the Three Daughters of Cecrops. 


Semitic influence had been brought to bear on his character. 
This influence had probably been introduced by Phoenician 
traders, sailing about the Mediterranean Sea in pre-historic times. 
We can carry Erichthonius no further back in Semitic my- 
thology, and we can only say that he was a form of Poseidon, 
who was probably the Euphratean Fa. 


The important part of this myth in regard to the three sisters 
is the ritual which we find surviving in historical times. This 
ritual must be treated separately along with the character of each 
sister. 

The name of the first sister is spelled either Agraulus or 
Aglaurus, but the latter form seems to be the better substantiated, 
for that only is found in inscriptions. The common explanation 
of the two forms, given by Preller, is that there is merely a con- 
fusion and metathesis of the liquids. Farnell (Cults of the Greek 
States, i, p. 289, N.a) says that both names could refer equally 
well to a goddess or nymph of vegetation ; but we are not certain 
that Aglaurus was originally a nymph of vegetation. It seems 
probable that the form Agraulus, for the daughter and wife of 
Cecrops, was the earlier, for we may assume that the name 
of the deme Agryle probably came from the same source, 
and its spelling does not vary. Agryle was a deme southeast of 
the city, near the stadium, and belonged to the tribe of Erech- 
theis*, an important point when we consider the relations between 
Aglaurus and Erechtheus-Erichthonius. Aglaurus was a chtho- 
nian divinity, and it would be appropriate for her to have a place 
named from her in that part of Athens which was intimately con- 
nected with the growth and fostering of young things, both 
vegetable and animal, as the cults of Ge-Themis and Eileithyia 
at Agrae, of Aphrodite ‘‘in the Gardens’’, and of Artemis Agro- 
tera at Agrae so abundantly testify. A Greek would connect 





ἃ Stephanus Byzantius, 5. v., 'Aypav\}*. The deme was transferred to the 
newly-formed tribe of Antigonis, c. 307 B.C. 








Erichthonius and the Three Daughters of Cecrops. 31 


the name of the divinity with ἄγραυλος, ‘‘dwelling in the fields*,”’ 
or when it was observed that Aglaurus was not exclusively agri- 
cultural, he might connect it with dyads, ‘‘ bright’’, ‘‘shining’’. 
The latter form Aglaurus became stereotyped and was official’. 

We have mentioned that Aglaurus was sometimes an agricult- 
ural divinity at Athens, but at Salamis in Cyprus we find that 
she was worshipped along with Athena and Diomedes, and that 
human sacrifices were made to her down to the time of Seleucus’. 
Does this Aglaurus of Cyprus resemble the Aglaurus of Athens? 
Yes, for at Athens Ares represents the Diomedes of Cyprus, and 
Ares was at one time the husband of Aglaurus. Furthermore, 
human sacrifice is typified aetiologically in the report that 
Aglaurus threw herself down from the Athenian Acropolis, or 
sacrificed herself for her country during a long war*. The 
scholiast on Aristides (Panathenaicus 119) says that, on the 
death of Aglaurus, Herse and Pandrosus also killed themselves. 
Miss Harrison® thinks that the faithless sisters became mixed up 
in legend with three devoted sisters, 7. ¢., the daughters of 
Cecrops with the daughters of Erechtheus. 

Ares was, under some conditions, god of the underworld ; he 
was god of Thebes—Nergal, war-god, originally god of death 
and the underworld—husband of Aglaurus, and gave a name to 
the hill of the Semnae, the Areopagus (Suidas, 5. v. “Apes 
πάγος). ‘The scholiast on Sophocles (Antigone 126) says that 
the wife of Ares was the Tilphossa Erinys, to whom the Cadmus 
snake was born. Aglaurus it is who is the envious sister; she 
has the power to petrify, as is later expressed by action on herself 
(Ovid, Met., ii, 827)”. Snakes, then, and Aglaurus seem to be- 





@Hesychius, s. v. ἄγραυλοι, ἀγραύλοιο, ἄγρανλον, ἀγραυλῷϑϑ : also ᾿Αγραυλὶς 
νύμφη (Porphyrius, de Abstinentia, 2, 54)", and ᾿Αγραυλίδες παρθένοι (Eurip- 
ides, Ion, 23). The name is applied to Demeter, C.I.A., ili, 372". 

>C.1.G., 7716, 7718". C.I.A., iii, 372". 

ς Porphyrius, de Abstinentia, 2, 54”; Eusebius, Praeparatio evangelica, 4, 
16% - de Laude Constantini, 13, p. 6460". 

d Miss Harrison, Journal of Hellenic Studies, 1891, p. 354. Philochorus in 
the Scholion on Demosthenes, xix, 438, 17 (fr. 14 M)®. 

¢ Mythology and Monuments, p. Ix. 








32 Erichthonius and the Three Daughters of Cecrops. 


long together. This particular snake is not Greek; Aglaurus 
brought it. Aglaurus, then, is not a native Athenian in this 
aspect, but is un-Greek. Robert Brown" asserts, on his own 
authority, that there is no real evidence that human sacrifices 
were ever offered by any archaic Greeks who had been entirely 
untouched by Semitic influence. It may be impossible to prove 
that this assumption is literally true, but until a well authenti- 
cated case is found to show the contrary, it may be held. Let us 
examine the accounts of the sacrifice in Cyprus. ‘The accounts 
of Porphyrius and Eusebius differ but little; they write as fol- 
lows’: ‘‘In the present Salamis, which was formerly called 
Coronea, in the month styled Aphrodisius by the Cyprians, a 
man was sacrificed to Aglaurus, the daughter of Cecrops and the 
nymph Aglauris. And this custom obtained until the time of 
Diomedes ; then it was changed so that the man was sacrificed to 
Diomedes, and this took place at a sanctuary containing a temple 
of Athena and of Aglaurus and of Diomedes. ‘The man chosen 
for sacrifice was driven three times round an altar by the young 
men; then the priest struck him with a spear in the stomach, 
and his entire body was consumed by fire along with an offering 
of grain. Diphilus, the king of Cyprus, abolished this custom 
about the time of Seleucus, the theologian. A bull, instead of a 
man, was afterwards offered in sacrifice to the spirit or demon.’’ 
The cult-ritual of the island of Cyprus was always affected by 
that of near-by Asia, and this strange custom of human sactri- 
fice to Aglaurus seems to have come from the same source. ‘The 
case of the ‘‘ pharmakos’’ at Athens has been regarded as a case 
of human sacrifice to a god, but Miss Harrison in her Prolego- 
mena refutes this; on p. 103 she writes: ‘‘ The pharmakos was 
not a sacrifice in the sense of an offering made to appease an 
angry god. . . . It was, as ancient authors repeatedly insist, 
a καθαρμός, a purification.’’ On p. 108 again: ‘‘ The leading out 
of the pharmakos is then a purely magical ceremony based on 





* Semitic Influence in Greek Mythology, p. 147. 
> Porphyrius, de Abstinentia, ii, 54% : Eusebius, Praeparatio Evangelica, 
iv, 16, 2 (155c)"*; also Eusebius, de Laude Constantini, 13, p. 6460", 


Erichthonius and the Three Daughters of Cecrops. 33 


ignorance and fear; it is not a human sacrifice to Apollo or to 
any other divinity or even ghost: it isa ceremony of physical 
expulsion.”’ 

Then, the Aglaurus of Cyprus, daughter of Cecrops, and the 
Aglaurus of Athens have been affected by Eastern influence 
along with Cecrops, Erichthonius, Erechtheus, and Poseidon. 
Aglaurus’s husband was Ares, who in the East was Nergal- 
melekh (Moloch). Ares’s wife, again, was the Tilphossa Erinys, 
mother of the Cadmus snake. 

Pausanias (i, 38, 3)”, Hesychius*, and Suidas” (s. v. Κήρυκες) 
all say that the tribe father of the Eleusinian Ceryces was a son 
of Hermes and Aglaurus ; according to others* he was a son of 
Hermes and Pandrosus, or son of Eumolpus’. ‘This relation to 
Eleusis is probably of Eastern origin, since Eleusis was the seat 
of many foreign importations in religion, especially from Egypt’. 
In any case, as we have previously seen, these Eleusinian gene- 
alogies were later taken over to Athens. 

The ritual of Aglaurus, observed at Athens, confirms the sin- 
ister character of this divinity. ‘The festival with which she was 
connected was the Plynteria, which was observed in the latter 
part of Thargelion, 7. ¢., about the middle of May. The exact 
date of the festival is in dispute’; Plutarch (Alcibiades, 34)” 
puts it on the twenty-fifth of the month, while Photius (Lex. 
127)'" dates it on the twenty-ninth. The principal day, the 
ἀποφράς, seems to have been on the twenty-fifth of the month. 
The ritual of the occasion was mournful in character, and was 
said to be so in remembrance of Aglaurus and her death (Bekker 
Anecdota Graeca, i, 270; Hesychius, s. v. Πλυντήρια 5). The 
day was unlucky in all senses; the temple of Athena, into whose 





*Scholion on 1]. A, 334" ; Pollux, 8, 103°; Scholion on Aeschines, i, 20%, 

» Pollux, 8, 103%; Andron, on Sophocles, Oedip. Col., 1053. 

“See A Coptic Spell of the Second Century by F. Legge in Proceedings 
Soc. Bib. Arch,, May, 1897, for Hecate; R. B. Richardson, A Trace of Egypt 


in Eleusis, Am. Jour. Arch., vol. ii, 1898 ; also the foreign cult of Dionysus- 
Zagreus at Eleusis. 


?Mommsen, Feste der Stadt Athen in Altertum, p. 491 ffl. 
3 











34 Erichthonius and the Three Daughters of Cecrops. 


cult Aglaurus had been absorbed, was closed ; the clothing was 
taken from the image of Athena and the statue was muffled up. 
It was on this day that Alcibiades returned to Athens, sailing 
into the Piraeus (Xenophon, Hellenica, ἣν ἃ, 12)™, and this was 
considered unpropitious both for him and for the city : ‘* For no 
one of the Athenians would dare to undertake any magoeest 
work on this day.’” Mommsen (1. c., p. 494) and Miss Harrison 
think that the statue of the goddess was taken to the shore and 
must have been standing near the point where Alcibiades landed, 
so that it was seen by him. ‘The only reasons that they have ri 
this belief is the evidence of an inscription (C. BoA, mae) 
which records that the young men took the image of Pallas 
down to Phalerum and escorted it back again with torches and in 
pomp. ‘There is no reference to the Plynteria, and the evidence 
for that festival does not show that the statue was taken to the 
shore, but only that the clothing, the πέπλος, was washed in the 
sea”. It was a sort of house-cleaning occasion, and Athena was 
not at home for several days, beginning with the festival of =e 
Callynteria, or sweeping day, on the nineteenth of Thargelion 
and extending to the twenty-fifth. It has been pointed out by 
Farnell (Cults of the Greek States, vol. i, p. 261-2) that the pro- 
cession of the ephebi to the coast and their subsequent return at 
night were a part of the cult of Athena ἐπὶ Παλλαδίῳ, and that the 
statue was the one from the Attic court ἐπὶ Παλλαδίῳ. The statue 
in this instance was always called ἡ Παλλάς, both in the Attic 
inscriptions and by Suidas. The ceremony of muffling up the 
image was done by two maidens called Loutrides or Praxierg1- 
dae’: from the first of these two names we may conclude that 
these maidens also did the washing. The sacred Coreany: of 
washing the soiled clothes itself was in hands of the κατανίπτης 





ἃ Journal of Hellenic Studies, 1891, p. 353. Also Prolegomena to the Study 


of Greek Religion, pp. 114-110. τὰν 
> Of course, the gold and ivory statue in the Parthenon by Phidias could 


not be taken; the ceremony would belong to some more ancient image, 


probably the xoanon (Suidas, 4, p. 1273, > fh ignise 


¢ Photius, Lex., p. 231, 111%; Hesychius, s. v. IIpagcepyldac!®, 


Erichthonius and the Three Daughters of Cecrops. 35 


(Etymologicum Magnum, 5. v.)'”. The mysteries, mentioned 
by Plutarch (Alcibiades, 34)”, were in the charge of the 
Praxiergidae. This cult of Aglaurus, according to Toepffer 
(s. v. Aglaurus, Pauly-Wissowa), formed an hereditary dignity 
in the family of the Praxiergidae. The priestess of Aglaurus, 
Phidostrate, mentioned in C.I.A., ii, 1369", must have belonged 
to this family, which is noted in another inscription ( Ἐφημερὶς 
᾿Αρχαιολογική, 1883, 141), 

Hesychius, (s. v. “Hyyrypia)"® tells of a cake of dried figs, that 
was carried in the procession, during the celebration of the 
Plynteria. Why, cannot be affirmed, unless it was done as a 
combined agricultural and purifying symbol. Miss Harrison in 
her Prolegomena thinks that the taking of purgative herbs or 
drugs was ‘‘rather a means of ejecting the bad spirits than to 
obtain inspiration from the good. Fasting is a substantial safe- 
guard, but purgation more drastically effective (p. 39).’’ Again 
at page 116, she writes concerning the Hegeteria: ‘‘ Hesy- 
chius is at no loss to account for the strange name. Figs were 
the first cultivated fruit of which man partook ; the cake of figs 
is called Hegeteria because it ‘led the way’ in the matter of 
diet. We may perhaps be allowed to suggest a possible alterna- 
tive. May not the fig-cake be connected with the root of dyos 
rather than dyw? Figs were used in purification. Is not the 
Hegeteria the fig-cake of purification?’’ An impossible vagary ! 

Just what part Aglaurus originally had in this ceremony is not 
known ; Mommsen (Feste der Stadt Athen, p. 500-501) is en- 
tirely uncertain about it. Farnell (Cults of the Greek States, 
i, p. 262) thinks that the ceremony may have been merely a part 
of a fetish ritual in which the fetish object is treated as a living 
person ; but he adds: ‘‘it was almost certain to acquire a moral 
significance and Artemidorus explains all such rites as neces- 
sitated by human sin, which pollutes the temples or the images.’’ 
As a divinity of the underworld, Aglaurus had to be propitiated 
by expiatory, mournful ceremonies. She was almost one of the 
Eumenides and, so far as we can see, originally had no agricult- 
ural significance at all, as has been so often supposed. 

















36 Erichthonius and the Three Daughters of Cecrops. 


Aglaurus had a precinct just north of the Acropolis, where the 
Persians ascended unexpectedly, for here the rocks were pre- 
cipitous (Herodotus, viii, 53)". Frazer and Wachemuth’ give 
all the evidence as to the location of this precinct, and place 
it near a natural cleft or stair-case in the rock of the Acropolis on 
the north side, not far east of the cave of Pan. According to 
Wachsmuth, the stairs from Grotto No. 56 (on Michaelis’s plan 
of the Acropolis given in the second edition of Jahn’s Pausanias) 
were constructed after the Persian wars, in order to connect with 
the Aglaureum. The sanctuary is mentioned by Polyaenus (1, 
21, 2)" as the place to which Pisistratus had the arms of the 
Athenians carried after they had stacked them in the Anaceum. 

It was in the sanctuary of this dread goddess that the Athe- 
nian ephebi took the oath of allegiance to the state’. They 
swore by Agraulus (sic), Enyalius, Ares, Zeus, Thallo, Auxo, and 
Hegemone (Pollux, viii, 105)". The names in the oath are of 
interest ; Enyalius and Ares are the same, and represent the hus- 
band of Aglaurus ; Thallo, Auxo, and Hegemone form a triad uke 
our three sisters ; as will be seen later, Thallo may be identified 
with Pandrosus, and Auxo with Herse ; Hegemone is, of course, 
Artemis. In Mythology and Monuments (p. 164), Miss Harri- 
son thought that this oath was sworn to in the name ot Aglaurus, 
merely because of her association with Athena ; but in her later 
article in The Journal of Hellenic Studies (1891), she has the 
right idea that Aglaurus was a goddess of sinister character and 
was associated with Ares, who came next in the list of divinities. 

‘There are representations (see Fig. 5) of the ceremony on vase- 
paintings, shown in Annali dell’ Instituto, xi (1868), pp. 264- 
267 with tavole d’aggregazione, H. I. There seems cm have been 
a priestess of the sanctuary (C. I. A.. ii, 1360)"; and also 
Demeter Curotrophus, ‘‘ the nursing-mother,’’ seems to have had 


ἃ Frazer, Commentary on Pausanias, vol. ii, Ῥ' 167; Wachsmuth, 5. v. 
Aglaurus in Pauly- Wissowa’s Real-Encyclopaedie. 


> Plutarch Alcibiades 15%; Demosthenes xix, 303"; Lycurgus contra 


Leocratem 7611: Scholion on Aristophanes, Thesmophoriazusae goa" 


Hesychius, s. v.“ AyAaupos'"’. 


Erichthonius and the Three Daughters of Cecrops. 37 


at least an altar in the precinct, whose priest or priestess had a 
special seat in the theatre of Dionysus (C.I. A., iii, 372)". 

Aglaurus herself is represented on a painted amphora (see 
Fig. 6), which shows Boreas carrying off Oreithyia in the pres- 
ence of Herse, Pandrosus, Aglaurus, Erechtheus, and Cecrops 
(de Witte, Vases de 1’ Etrurie, p. 58, No. 105). 

Again Aglaurus is shown on an Attic red-figure vase from 
Corneto (see Fig. 4), showing the birth of Erichthonius (p. 16 
of this text; also Furtwangler, Vasen im Antiquarium zu Berlin, 
2, No. 2537; Monumenti dell’ Instituto, x, Taf. 39; Roscher, 
Lexicon, s. v. Erichthonius, p. 1305). 

A third representation (see Fig. 7) is found on a fragment of 
a red-figure vase showing a woman with the inscription, 
“AyAavpos (Welcker, Bullettino dell’ Instituto Arch. Rom., 1834, 
Ῥ. 139 and 1836, p. 137). 

A fourth picture (see Fig. 8) is given on a vase from Camirus 
in the British Museum (Annali dell’ Instituto, 1879, tavola 
d’aggregazione F, Sp. 1307; also Roscher’s Lexicon, vol. ι, Ὁ. 
1307, 8. v., Erichthonius). 

The fifth (see Fig. 9) ison a vase by Brygus, where two sisters 
are shown, followed by a snake (C. Robert, Bild und Lied, p. 
88). 

It seems quite probable, and the supposition is supported by a 
number of authorities, that a sixth representation (see Fig. 10) 
may be found in one of the three figures in the east gable of the 
Parthenon, commonly known as ‘‘ The Three Fates,’’ and now 
resting in the British Museum (Welcker, Alte Denkmiler, i, 
77 ff.) 

As seventh (see Fig. 11) we may mention an identification of 
the Agraulidae made by F. Hauser on a neo-Attic relief, which 
he reconstructed from fragments found in the Vatican, the Uffizi, 
and at Munich, although all originally came from the Villa 
Palombara, (Jahrbuch des Oesterreichischen Archaeologischen 
Instituts, vi, 1903, pp. 79-107). Perhaps we may also identify 
the Agraulidae on numerous Attic votive reliefs dedicated to Pan 


(Kekulé, Theseion, p. 80, Nr. 192; Furtwangler, Athenische 
Mittheilungen, iii, 200). 











38 Erichthonius and the Three Daughters of Cecrops. 


The common facts concerning Pandrosus are similar to those 
concerning Aglaurus and have been stated already. She also 
was spoken of as the wife of Hermes along with Aglaurus and 
Herse, showing how confused the myth became. She was the 
faithful sister par excellence in the story of the chest. 

The evidence of the inscriptions and of ancient writers* assigns 
the festival of the Arrephoria to Pandrosus, along with Athena 
Polias. Pausanias gives his account of the ceremony just after 
his visit to the sanctuary of Pandrosus, and so connects the two 
things in thought. His is the fullest account, and is as follows : 
‘Not far from the temple of Athena Polias live two maidens, 
whom the Athenians call Arrephoroi. They dwell for a certain 
time near the goddess, but at the time of the festival they act by 
night as follows. They bear upon their heads what the priestess 
of Athena gives them to carry; the giver does not know the 
nature of what she gives, nor do they who bear it understand. 
There is a precinct in the city not far from that of Aphrodite *‘in 
the Gardens’’, and a natural underground passage leads down 
into this precinct. By this the maidens go down from the 
Acropolis ; they leave below what they have been carrying, and 
taking something else they bring it back, this also being wrapped 
up. These maidens are then dismissed, and two others are 
brought up into the Acropolis in their place.”’ 

‘hese maidens are generally called Arrephoroi, but Hesychius 
(5. v. "Eppypdpa)” and Moeris (s. v. "Eppyndopa )™” call them Erre- 
phoroi, a name which is regularly supported by the evidence of 
the inscriptions, which use the verb ἐρρηφορεῖν many times and 
the noun éppyddpes once (C.I.A., iii, go2)'" ; whereas ἀρρηφορεῖν 
occurs but twice (C.I.A., ii, 453b, p. 418"; C.I.A., iii, 8228, 
p. 505). ‘The etymology of the name is usually given by the 
ancients as from dppyta+dopeiv, ‘‘ to carry unspeakable or sacred 
things.’’ This was so tempting that the form ἀρρηφορεῖν ousted 
the original form ἐρρηφορεῖν. It is probably on account of the 
form "Eppydopia or “Eponpopia that the scholiast on Aristophanes 





@ Athenagoras, Legatio pro Christianis 1” ; Pausanias Lae en 3; SB. S, 
ii, 1379", 1383", 1385", 1390" ; C. I. A., iii, 8874, 


Erichthonius and the Three Daughters of Cecrops. 39 


(Lysistrata, 642), and Suidas (5. v. "Apfydopia)™, as well as 
Hesychius™ and Moeris™, think that the festival was performed 
in honor of Herse. 

The accounts of writers other than Pausanias may be summar- 
ized as follows*: The number of maidens was four ; they were 
of noble birth, between the ages of seven and eleven, and were 
chosen by the king archon. They dressed in white, and the 
ornaments of gold which they wore became sacred. They had a 
special kind of cakes, which were made for them and were called 
‘‘ anastatot’’ (Athenaeus, 114 A)™. It was the duty of two of 
the maidens to begin the weaving of the new peplos for Athena. 
The numerous inscribed bases for statues found on the Acropolis 
point to the custom of setting up images of the maidens who 
acted as Arrephoroi, by their fathers, mothers, or brothers. 

The ceremony of the Arrephoria was performed in the month 
of Skirophorion (Etymologicum Magnum, p. 149, 5. v. éppy- 
φόροι) ἡ, and Mommsen (Feste der Stadt Athen, p. 509) puts it 
on the twelfth day. 

Miss Harrison (Mythology and Monuments, xxxiii, ffl.) 
thinks, with much probability, that this ceremony was the cause 
of the myth about Erichthonius. The myth of the concealment 
of Erichthonius in the chest arose from the concealment of some- 
thing in a box which the maidens were forbidden to open. 

The form of the name "Epondopia has given rise to the theory 
that the maidens were literally ‘‘dew-carriers’’, since Hesychius 
tells us that ἔρση means ‘‘dew’’, and the name Pandrosus, the 
sister of Herse, may be etymologized as meaning ‘‘all-dewy’’. 
Preller (i, 173), following Moeris (5. v. éppyddpa)™, believes 
that the maidens were really ‘‘dew-carriers’’, Thautragerinnen, 
without a doubt, and that the ceremony typified the refreshing 
quality of the night dews upon the crops. There is no reason 
why such a dew-carrying ceremony should be so strictly secret, 
and besides that, if the maidens carried dew, they would 





* Aristophanes, Lysistrata, 641 ffl.!8* with Scholia®; Harpocration, s. v. 
ἀρρηφορεῖν 3. Hesychius, 5. v. dppnpopla™, eppnddpol®; Suidas, 5, vv. 
dppnvopopei»®, dppyngopla's! and ἐπιώψατο!βθ ; Etymologicum Magnum, p. 149, 
8. v. ἀρρηφόροι δ᾽ and dppngopeiv'* ; Bekker, Anecdota Graeca, pp. 202, 446, 
8. Vv. ἀρρηφορεῖν.89 ; Pollux, x, 191. 














40 Erichthonius and the Three Daughters of Cecrops. 


know that fact. - In such a childish explanation the ceremony 
loses all its hidden meaning. The two words δρόσος and ἕρση may 
also mean ‘‘ young things’’ or ‘‘ young animals’’. It was from 
this meaning that Apollo derived his title of ‘‘ Hersos’’, found 
inscribed in the cave at Vari (C. I. A., i, 430). Aeschylus in 
the Agamemnon (147)"* writes that Artemis is the fair goddess 
who favors the δρόσοι of creatures who are fierce; the context 
shows that these δρόσοι must be sucklings (Etymologicum Mag- 
num, s. v. “Epoa, p. 377, 38)"™. 

Miss Harrison (1. c., p. xxxv) clearly suggests that the objects 
carried by the maidens in the cistae were images (πλάσματα)" of 
young things, and probably figures of a snake and a child. The 
myth of Erichthonius and the three sisters was invented so that 
the maidens would not open the boxes. It is to be noticed that 
the maidens, the Arrephoroi, lived in the precinct of the faithful 
sister, Pandrosus; Aglaurus had her precinct outside the Acrop- 
olis. | Miss Harrison (Prolegomena to the Study of Greek 
Religion, p. 121, Note.), commenting upon a passage in the 
Scholia of Lucian (Dialogi Meretricii, ii, 1)’, which contains 
an account of the Thesmophoria, has changed her opinion about 
the πλάσματα carried in the boxes, and she now interprets them as 
“ φάλλοι. Septuagint, Is. iii, 17. The Arrephoroi are not, as I 
previously (Mythology and Monuments Ancient Athens, p. 
xxxiv) suggested, Hersephorot, Carriers of Young Things.”’ 

We have seen that there was a sexual idea present in the intro- 
duction of the form of the snake. Clement of Alexandria 
(Protrepticus 14, 15)" says that the women celebrated the 
Thesmophoria, the Skirophoria, and the Arrephoria, and these 
festivals were the same in kind. We have accounts of the Thes- 
mophoria. The most complete is that given by the scholiast on 
Lucian (1. c.)“*. A summary of it, containing all the important 
phrases, is as follows: The ceremony was performed by the 
women alone. In memory of Eubouleus and his swine, which 





ἃ Miss Harrison, Mythology and Monuments of Ancient Athens, ἢ. xxxiv. 


>] think that we may emend the pigmenta of Lactantius Placidus (Narra- 
tiones Fabularum, ii, 12)" to fgmenta. 





Erichthonius and the Three Daughters of Cecrops. 41 


were swallowed up when Pluto stole away Persephone, pigs were 
cast into certain places called ‘‘ megara’’, and when the flesh had 
decayed, it was brought forth by women called ‘‘drawers’’, who 
had undergone ceremonial purification for three days. It was 
believed that if some of this flesh was taken and sown with the 
grain the crop would be good. It was also said that there were 
snakes in these ‘‘ megara’’, and that when the ‘‘drawers’’ de- 
scended to bring up the flesh, a noise was made to drive the 
snakes away. ‘The same feast was called the Arretophoria, ‘‘ and 
the same ceremonial is used to produce the fruit of the earth and 
the offspring of men.’’ Mysterious sacred objects, made from 
wheaten dough in the shapes of snakes and men (φάλλοι), were 
also placed in the chasms at the time of the festival, along with 
shoots of the pine tree. These shoots and the pigs were chosen 
as symbols of fertility, and typified the production of fruit and 
the procreation of children. 

Frazer* thinks that the corn-spirit was early conceived of 
in the form of a pig, which later became anthropomorphic and 
was called Demeter and Persephone. There was a legend that 
in searching for her lost daughter, Demeter found Persephone’s 
foot-prints obliterated by the tracks of pigs. ‘These tracks, in 
the early stage of the story, were those of the goddesses them- 
selves. Farnell gives his conclusions in regard to the Thes- 
mophoria as follows:” ‘‘ My conclusions are that this ritual 
has no relation to any form of marriage at all, but was a form of 
magic to secure fertility, and that the women had the prerogative 
because they were more potent in this form of magic than the 
men, the ideas of the fertility of the field and the fertility of the 
womb being necessarily conjoined in this as in many agrarian 
ceremonies.’’ Farnell will treat the Thesmophoria in the third 
volume of his Cults of the Greek States. 

The symbols of fructification in the Thesmophoria were under- 
stood by the grown-up women who used them as typifying the 


᾿»...... 





* Frazer, The Golden Bough, 2nd ed., ii, 299-303, where analogies among 
different peoples are given. 


> Archiv fiir Religionswissenschaft, 1904 (vii, p. 80). 














42 Erichthonius and the Three Daughters of Cecrops. 


power ‘‘ both to produce the fruit of the earth and the offspring 
of men.’’ In the Arrephoria, however, these male attributes of 
fructification were kept a secret from the maidens, and could not 
be revealed to them, until they had been introduced to the spirits 
of birth and life. Miss Harrison thinks it probable that, from the 
Acropolis, the maidens went down to the sanctuary of Hileithyia, 
‘“goddess of child-birth,’’ which sanctuary was near that of 
Aphrodite ‘‘in the Gardens’ (C. I. A., iii, 318, Ἑρσηφόροις β. 
Εἰλειθυία[ς] év”"Aypas.). This goddess must be propitiated by the 
young girl; it is not known why a// Athenian maidens were not 
Arrephoroi, but it is known that here the maiden is initiated 
before she is allowed to understand the ritual, just as is the case 
in initiation into any real religion. This ceremony of the Arre- 
phoria, we are told, had something to do with the fertility of the 
fields and the productivity of women, being allied to the Thesmo- 
phoria in that respect. Toepffer writes (Attische Genealogie, 
p. 121); ‘‘ Mir scheint der innere Zusammenhang zwischen den 
bei Pausanias geflissentlich verdunkelten Arrephorien-Gebrauchen 
und den erst durch Rohde genauer bekannt gewordenen, der 
Demeter und ihrer Tochter zu Ehren begangenen Ceremonien, 
die den Namen ᾿Αῤῥητοφόρια fiihrten, unverkennbar.’’ 

Let us look for parallels of this relation between women and 
the crops of the fields. Frazer (Commentary on Pausanias, ii, p. 
168) records that a story closely resembling this of the Arre- 
phoria is told in Java*, but he gives none of the details. Among 
the ancient writers there are several references to the peculiar 
relations supposed to exist between women and the crops of the 
field. Pliny (Nat. Hist., xxviii, 77 and 78) says, ‘‘ Hailstorms, 
whirlwinds, and lightings are driven away by a woman uncovered 
at the time of her monthly periods. . . . . . . If women, 
stripped naked at the time of their menses, walk around a field 
of grain, the caterpillars, beetles, and other vermin will fall off 
the ears. Metrodorus Scepsensis reports that in Cappadocia, on 
account of the great number of insects, the women go through 





2 Tijdschrift voor Nederlandsh Indié, 14de Jaargang (1852). Tweede Dell. 
Ῥ. 396. 


Lrichthonius and the Three Daughters of Cecrops. 43 


the cultivated fields with their clothing raised to their waists. 
In other places it is customary for them to go with bare feet, hair 
in disorder and girdles loosened.’’ Pliny in another place (xvii, - 
266)" tells that women during their monthly flow, with nated 
feet and loosened girdles, could protect an orchard from cater- 
pillars by walking around each tree. Havelock Ellis* reports 
on the authority of Bastanzi that this is believed and acted upon 
in Italy to-day. 

Aelian (de Natura Animalium, vi, 36) records that if a 
woman during her monthly purgation walked through a garden, 
the caterpillars would be destroyed. Columella (De Re Rustica, 
X, 357-362, and xi, 3, 64) tells of this same remedy and gives 
it on the authority of Democritus, who wrote a treatise zepi 
ἀντιπαθῶν. Palladius (De Re Rustica, i, 35, 3)™ gives his testi- 
mony also to this custom. 

Longfellow in his poem of Hiawatha (xiii) tells the Indian 


legend of how Minnehaha blessed the corn-fields at the direction 
of her husband : 


‘* You shall bless to-night the corn-fields, 

Draw a magic circle round them, 

To protect them from destruction, 
Blast of mildew, blight of insect, 
Wagamin, the thief of corn-fields, 
Paimosaid, who steals the maize-ear. 
In the night when all is silence, 

In the night, when all is darkness, 
When the Spirit of Sleep, Mepahwin, 
Shuts the doors of all the wigwams, 
So that not an ear can hear you, 

So that not an eye can see you, 

Rise up from your bed in silence, 

Lay aside your garments wholly, 

Walk around the fields you planted, 





* Studies in the Psychology of Sex, Appendix A, Menstruation and the 
Position of Women, p. 212-213. 














44 Erichthonius and the Three Daughters of Cecrops. 


Round the borders of the corn-fields, 
Covered by your tresses only, 

Robed with darkness as a garment. 
Thus the fields shall be more fruitful, 
And the passing of your footsteps 
Draw a magic circle round them, 

So that neither blight nor mildew, 
Neither burrowing worm nor insect, 
Shall pass o’er the magic circle, 

Not the dragon-fly, Awo-ne-she, 

Not the spider, Sudbdekashe, 

Nor the grasshopper, Pah-puk-keena, 
Nor the mighty caterpillar, 
Way-muk-kwana with the bearskin, 
King of all the caterpillars.’’ 


The original of this legend is recorded in Schoolcraft’s Oneota 
(p. 83). I quote his account of the custom also: ‘‘A singular 
proof of this belief, in both sexes, of the mysterious influence of 
the steps of a woman on the vegetable and insect creation is 
found in an ancient custom, which was related to me, respecting 
corn-planting. It was the practice of the hunter’s wife, when 
the field of corn had been planted, to choose the first dark night 
or overclouded evening to perform a secret circuit, sazs habille- 
ment, around the field. For this purpose she slipped out of the 
lodge in the evening, unobserved, to some obscure nook, where 
she completely disrobed. Then, taking her matchecota, or 
principal garment, in one hand, she dragged it around the field. 
This was thought to insure a prolific crop, and to prevent the 
assaults of insects and worms upon the grain. It was supposed 
they could not cross the charmed line.’’ 

This version combines all the essential features of our myth, 
whose origin we must seek in a primitive ceremony intended to 
be magical in its effect, in which the fertility of woman acts 
favorably upon the crops of the fields—szmilia similibus curantur. 

I think that it has not been noticed that one of Horace’s Odes 
(iii, 23), addressed to a country maiden, Phidyle, may have some 


Erichthonius and the Three Daughters of Cecrops. 45 


bearing on this question. Certain ceremonies are mentioned, 
the object of which is to obtain fruitful crops, and although 
no walking at night is spoken of, still the dark of the moon 
is mentioned ; but all the details are not to be expected in 
Horace’s poem, which is not primarily an account of the cere- 
mony. ‘This ‘‘dark of the moon ”’ superstition needs no discus- 
sion here ; almost everyone can recall some modern case of it. It 
is interesting to notice that a pig is to be sacrificed ; this reminds 
one of the Thesmophoria. 


Caelo supinas si tuleris manus 
Nascente luna, rustica Phidyle, 
51 ture placaris et horna 
Fruge Lares avidaque porca : 


Nec pestilentem sentiet Africum 
Fecunda vitis nec sterilem seges 
Robiginem aut dulces alumni 

Pomifero grave tempus anni. 


I may even dare to bring forward as a case in point the tale of 
the Lady Godiva or Godgifu, a Saxon lady of Coventry, Eng- 
land, who rode completely naked through the town as an act of 
devotion to her people, so that they might be freed from the 
burdens which had been imposed by her husband, Leofric, Earl 
of Mercia. ‘This is an historical instance, and was commemor- 
ated by a fair, which has been held at intervals ever since, but 
I believe that back of this historical event there was a folk- 
belief in this peculiar efficacy of a naked woman. There is a full 
discussion of this tale in Freeman’s Norman Conquest, but it is 
best known from Tennyson’s poem, Godiva. 

These scattered instances, which I have enumerated from Asia 
Minor, Greece, Italy, England, and North America, will serve to 
show how widely spread is this belief, which I think is also the 
root idea of the Athenian Arrephoria’. 





*It may be objected that the age of the maiden Arrephoroi (7-11) is 
previous to womanhood or the appearance of the menses, but the Arrephoria 


is to be regarded as a sort of prelude to the Thesmophoria ; the effects are 
similar. 











46 Erichthonius and the Three Daughters of Cecrops. 


The Arrephoroi seem to have taken part in the minor festival 
of the Chalcea also, for Suidas (5. v. Xadxeia)’™ records that the 
Chalcea was ‘‘a festival at Athens, which some call the Athe- 
naea. It was afterwards celebrated by the artisans only, because 
Hephaestus worked in bronze in Attica. It falls on the last day 
of Pyanepsion, at which time the priestesses along with the Arre- 
phoroi set the threads in the loom (διάζονται) for the weaving of 
the peplos. Phanodemus thinks that the festival is not in honor 
of Athena, but of Hephaestus.’’ Bekker (Anecdota Graeca, i, 
239)" speaks of a Deipnophoria, which consisted of ‘‘ carrying 
gifts of food to the daughters of Cecrops, Herse, Pandrosus, and 
Aglaurus. It was carried out elaborately for some mystical 
reason, and many celebrated it, for it embodied an element of 
rivalry.’’ Whether this Deipnophoria was distinct from the 
other festivals in which the daughters were concerned is un- 
certain. 

It is hardly necessary to discuss the different forms that the 
word Arrephoria takes. Arretophoria could be applied in its 
etymological meaning to the Arrephoria just as well as to the 
Thesmophoria, as Lucian’s scholiast tells us. The form ἀῤῥηνο- 
φορεῖν, given by Suidas, is suggestive, if the first part could be 
connected with ἄρρην, ‘‘ male’’, but the retention of ἡ in the com- 
pound is against this view, although such retention may be 
justified by analogy. 

From an inscription (C. I. A., iii, 319, “Eponddpas B. Τῆς 
Θέμιδος), it seems evident that Pandrosus, the patroness of this 
ceremony of the Arrephoria, was sometimes identified with Ge- 
Themis, who is an earlier aspect of Demeter and Persephone 
(Miss Harrison, Journal of Hellenic Studies, 1891, p. 352), who 
were patronesses of the Thesmophoria. In fact, both or all these 
divinities were earth spirits. Pandrosus in the myth is faithful 
to her trust; she is really Curotrophus. Miss Harrison would 
also conceive of Eileithyia as this early earth-goddess. This Ge- 
Themis-Pandrosus divinity passed away before the rising 
Demeter, and Hermes, the husband of Pandrosus,—Hermes who 


Erichthonius and the Three Daughters of Cecrops. 47 


was an ithyphallic god of fertility’, leaves some traces of his rela- 
tionship on the Areopagus (Pausanias, i, 28, 6), κεῖται δὲ καὶ 
Πλούτων καὶ Ἑρμῆς καὶ Τῆς dyaAwa. An ancient wooden image of 
Hermes was kept in the temple of Athena Polias, concealed by 
myrtle boughs ; it was said to be an offering of Cecrops, the 
legendary father of Pandrosus (Pausanias, i, 27, 1)™. 

A passage in Harpocration (5. v. é{Bowv)™ based on the au- 
thority of Philochorus reads, ‘‘if anyone sacrificed an ox to 
Athena, it was necessary to sacrifice also a sheep to Pandora.’’ 
These sacrificial animals are natural in the case of agricultural 
divinities. This passage has puzzled students, who amend Pan- 
dora to Pandrosus, since Pandora is not otherwise found in the 
cult of Athena. However, if we recognize that Pandrosus is Ge, 
and Pandora is the same, it is unnecessary to make the change. 
Miss Harrison (Prolegomena to the Study of Greek Religion, p. 
278-81) thinks that Pandora was merely a form of Kore, or 
the twin earth-spirit of Demeter. By what seems a mere slip, 
Fulgentius (Mythologiae, ii, 14)" speaks of the two sisters, 
Aglaurus and Pandora, where Pandora is evidently Pandrosus. 
Photius and Suidas also give a variant reading of Pandora for 
Pandrosus in their descriptions of the zporévov"™. 

The Pandroseum, or sanctuary of Pandrosus, was on the Acrop- 
olis just west of the Erechtheum. This is clear from the evidence 
of the inscriptions relating to the building of the Erechtheum” 
and from the account of Pausanias (i, 27, 2)"*, who says that the 
temple of Pandrosus, which must have been in this enclosure, 
Was contiguous (συνεχής) to the Erechtheum. According to 





* Preller-Robert, 4th ed., p. 388. Hermes was also the father of Cephalus 
by Creusa, the daughter of Erechtheus. In this discussion I have not taken 
the various local peculiarities of Erechtheus into consideration ; an account 
by Engelmann may be consulted in Roscher’s Lexicon. 


"C.I.A., i, 322 (1. 45, 63, 70); ΟἽ A., iv, 1, p. 148%; also Philochorus, 
fr. 146 in Dionysius Halicarnassensis de Dinarcho, 3%". This last fragment 
makes mention of an altar of Zeus Herceus under the sacred olive in the 
Pandroseum, saying that a dog entered the Pandroseum from the temple of 
the Polias and mounted and lay down upon this altar ; the dog was taboo on 
the Acropolis. 








48 Erichthonius and the Three Daughters of Cetrops. 


Frazer,* the temple was a small building which seems to have 
abutted on the south end of the west wall of the Erechtheum. 

Sacrifices were made to Athena Polias and to Pandrosus by the 
Athenian youths (C. I. A., ii, 481)"*. I am not discussing here 
the fact that later, in Athenian religion, the all-powerful cult of 
Athena absorbed the cults of Aglaurus and Pandrosus, and that 
Athena used their names attached to her own merely as cult 
epithets. The scholiast on Aristophanes (Lysistrata, 439) 
thinks that it was from Pandrosus that Athena received the 
name of Pandrosus. The Arrephoroi acted both for Athena 
Polias and for Pandrosus, as we learn from inscriptions on the 
bases of statues set up to them in the Pandroseum (C. I. A., iii, 
887™; ii, 1390). Thallo, who was one of the personifications 
of the seasons, was worshipped by the Athenians along with Pan- 
drosus, according to Pausanias (ix, 35, 2). This Thallo was 
one of the spirits invoked in the oath of the ephebi at the 
sanctuary of Aglaurus. 

It was probably in the Pandroseum that the court for ball- 
playing for the Arrephoroi was placed, and in this court there 
was also a bronze statue of Isocrates, represented as a boy on 
horseback (Vitae decem Oratorum, p. 839b.)"’. Here also was 
the ancient olive” tree, sacred to Athena, which Pausanias and 
Apollodorus mention (Apollodori Bibliotheca, iii, 14, 1)’. 

A trace of Eastern or Semitic influence in the case of Pan- 
drosus is seen in the fact that she was regarded as the first 
spinner. Her priestess wore a peculiar robe which was called 
ποδώνυχον. ‘This is mentioned by Pollux (x, 191)", and also by 
Suidas and Photius (5. v. mzporonov)™. Pandrosus with her 
sisters made clothing for men out of wool. The Phoenicians 
were the introducers of the fine arts into Greece and some of the 
traits of Pandrosus probably came with the Phoenicians. The 
two Arrephoroi, who wove the peplos for Athena, typify Pan- 
drosus and her sister. Athena Ergane later usurped their pre- 
rogatives. Pandrosus is kept in close connection with the Erech- 





* Commentary on Pausanias, ii, p. 337. 








Evichthonius and the Three Daughters of Cecrops. 49 


theum, and the grave of her old Semitic father Cecrops was 
near at hand under the southwest corner of that building, if 
Dorpfeld is correct in his identification. So here we have ili. 
theus, Cecrops, and Pandrosus in juxtaposition on the Acropolis 
typifying the old Semitic element in the settlement around the 
Acropolis. 

Pandrosus is represented along with Aglaurus on the amphora 
showing Boreas carrying off Oreithyia (see Fig. 6) ; on the red- 
figure vase from Corneto, showing the birth of Erichthonius (see 
Fig. 4); she is probably one of the “" Three Fates’’ in the 
eastern gable of the Parthenon (see F ig. 10), and she is identified 
with certainty by Robert (Hermes, xvi, 67) as the maiden on the 
Petersburg hydria ( Petersburg Collection, Vol. 11, 1021), whom 


Brann takes as the nymph of the place (Sitzungsberichte der 
Bayrischen Akademie, 1876, 1, 457); 


We come now to the third sister, Herse, and find that she has 
no cult at Athens, nor is there any Athena Herse; Athena does 
not adopt her name as she did the names of Aglaurus and Pan- 
drosus. Herse has not even an abiding place. Ovid (Metamor- 
phoses, ii, 739) noticed this, and placed her in a middle chamber 
on the Acropolis between Pandrosus and Aglaurus. Other earlier 
writers, such as Ister (Scholiast on Aristophanis Lysistrata 
643)", felt the need of a cult for Herse, and so they state that 
the Arrephoria or Ersephoria was held in her honor. However 
we have seen that this festival was really held in honor of ἌΝ 
drosus, and the evidence of Ister cannot counterbalance the 
weight of evidence on the other side. Miss Harrison (Journal of 
Hellenic Studies, 1901, P- 351) shows quite conclusively that 
Herse ‘‘is a mere etymological eponymous of the festival Herse- 
phoria.’’ She is but the double of Pandrosus ; She is not original 
in the myth, but comes in later to make up a triad, as in the case 
of the Charites. Miss Harrison (Prolegomena to the Study of 
Greek Religion, p. 286) writes: ‘‘ Evidence is not lacking that 
the trinity-form grew out of the duality.’’ Originally there were 
only two, a variation of mother and maid, Demeter and Kore, 

4 








50 Erichthonius and the Three Daughters of Cecrops. 


or two forms of the same thing at different stages. Of course, in 
classical times Herse was recognized and represented in art, and 
confuses the myth by being associated with Hermes as his wife, 
and by usurping the rights of her sisters in other ways. Alcman 
(fr. 48, taken from Plutarch’s Symposium, iii, 10, 3)® poetically 
says that Ersa was the daughter of Zeus and Selene, but here the 
reference is clearly to the dew which forms only on clear, moon- 
light nights, and there is no idea of Herse being one of the ‘‘dew- 
sisters’’. 

C. Robert (De Gratiis Atticis in Comment. Mommsen, Pp. 
143 ff.) has noticed a connection between these maidens and the 
Charites ; he holds that Herse should be identified with Auxo, 
just as Pandrosus was with Thallo. Auxo was mentioned along 
with Aglaurus and Thallo in the oath of the ephebi (Pollux, viii, 
106)". ‘Toepffer’s ideas in regard to this relationship have 
already been discussed. Miss Harrison in her Prolegomena to 
the Study of Greek Religion, (p.260) discusses a black-figure 
cylix in Munich (see Fig. 12), which shows certain creatures, 
whose upper part isin the figure of a maiden, while the lower 
part is snakelike ; they are creeping about among some vines or 
shrubbery. ‘‘ They are Charites, givers of grace and increase, 
and their snake-bodies mark them not as malevolent, but as earth- 
daemons, genii of fertility. They are near akin to the local 
Athenian hero, the snake-tailed Cecrops, and we are tempted to 
conjecture that in art, though not in literature, he may have lent 
his snake-tail to the Agraulid nymphs, his daughters.’’ 

On a neo-Attic relief (F. Hauser, Jahrbuch des Oesterr. Arch. 
Instituts, vi, 1903, p. 79-107 ; American Journal of Archaeology 
vii, (1903), p. 468), we find the Agraulidae represented along 
with the Horae, three figures each (see Fig. 11). From the 
same place—the Villa Palombara in Italy—came the reliefs of the 
Moerae, Zeus, and Hephaestus, now at Tegel, which are repro- 
duced on the Madrid puteal along with the birth of Athena. It 
is interesting to note that Hesychius™ says that the Moerae and 
the Agraulidae were considered the same among the Athenians. 
In this set of reliefs there seem to have been four divisions, and 








Erichthonius and the Three Daughters of Cecrops. 


51 


Hauser thinks that it is probable that they are copies of bron 
reliefs by the younger Cephisodotus, which adorned the altar ἣν 
Zeus Soter and Athena Soteira at the Piraeus. ; 
Herse may be represented along with Aglaurus in the places 
sae at in the treatment of that divinity, and possibly ie is 
ες (πο Ὅν ‘ei with Poseidon on a vase at Munich (Miinchener 
In the original myth, then, we have Aglaurus, Pandrosus, and 
Erichthonius. It is interesting to note the succession of th 
festivals ; the Plynteria in Thargelion (May-June), the ᾿- 
phoria in Scirophorion (June-July), and the Pispiditinrsadis in 
ee μεωρς (July-August). This may denote successive 
“ κῆρι αἰόλον ripe of the crops (Stephanus Byzantius, 
When Athena became the great political goddess (Polias) of 
the Athenian state, she took over all these festivals into her o 
cult, and of these the Panathenaea was made the greatest ge 
the last of the three. The divinities with their Eastern τὔρενανι : 
istics became reconciled to Athena on the Acropolis and a 
subordinated to her. They became merely cult names een 
We have seen that the sisters cannot be merely ‘‘ Bhat setae A 
and the whole story cannot be simply an agricultural myth : 
can these nymphs be only spring nymphs of the repels om 
Curtius (Hermes, xxi, Pp. 291) would have us believe. Thee - 
dence does not permit of these conclusions. We ‘Sass an 
driven to a non-Greek or Semitic origin for some of their attri 
butes ; Cecrops and Erichthonius are unanthropomorphic ; th 
agin are sisters of Phoenice, ‘‘the Phoenician ”’ (Suidas ‘ Ἵ 
Φοινικήϊα γράμματα): Aglaurus is propitiated by human δὴν ὍΝ Η] 
and Pandrosus, closely associated with Cecrops, is the first 


ae Any etymologizing on the origin of these names I must 
eave to some one better fitted for determining it. 





a Η ; 
estates v. Παναθήναια 532 tells on ancient authority that Erich 
instituted the Panathenaea: of course ἢ : 
: ot under that name, ἢ 
comes from the so-called coalition of Theseus. Suidas records Fae 
he 


Κουροτρόφος I'4)'% that Erichthoni 
thonius was the first : 
phus (Pandrosus?) on the ἀετονοῖω, rst to sacrifice to Ge-Curotro- 




















52 Erichthonius and the Three Daughters of Cecrops. 


It may be well in conclusion to recapitulate the story of the 
birth of Erichthonius, in order to see what remains after certain 
embellishments have been left out. 

In the first place the relations between Hephaestus and Athena 
were late in arising, and came from the fact that both were associ- 
ated with artisans, and were worshipped by different classes of 
society in the Athenian state. When Athena as Ergane and 
Hephaestus were brought into conjunction with one another in 
the clash of worships at Athens, they had to marry and have a 
child, but Athena had also to preserve her virginity. Previous 
to this time Athena had come into conflict with a chthonic, or 
snake god, and had adopted him into her cult. This snake was 
Erichthonius and he was the same as Erechtheus, Cecrops, and 
Poseidon, of which last the story of the reconciliation is usually 
told. If this snake divinity was purely native to Athens in the 
beginning, he had, at any rate, been affected by Eastern influ- 

ences at a later period, as is shown by his identification with 
Cecrops and Poseidon, and his place in the sky among the 
heavenly bodies. This snake god, who sometimes vacillates in 
form between snake and human form, at last came into the story 
as the product of the struggle between Athena and Hephaestus. 
here was a ritual for the worship of this snake god, which was 
celebrated by grown women in the Thesmophoria and by girls in 
the Arrephoria. This ritual of the Arrephoria gave rise to the 
story of the concealment of the snake-child Erichthonius in a 
chest, and his delivery over to certain maidens for them to guard. 
In the ceremony images of snakes and of the male member of 
generation were put into a box, which must not be opened by the 
maidens who guarded it. The symbols in the box were used asa 
charm, or were supposed to act beneficially on the crops of the 
fields, as also did the women themselves. I have discussed the 
relations between snakes and men and women, and the supposed 
effect of women on the fertility of the fields. I might even hazard 
a guess that the kernel of the ceremony, that started the myth of 
the concealment, is the typification of the sexual act itself by 
symbols, namely a chest, or box, and the image of a snake put into 











Erichthonius and the Three Daughters of Cecrops. 53 


it. Finally the two maidens of the Arrephoria were represented 
in the myth by certain nymphs, who, as has been shown, were 
originally two in number, one faithful, one unfaithful Certain 
ritualistic practices were attached to their worship, tad produced 
different endings to the myth, after the girls had opened the 
chest ; this has been shown in the study of the Plynteria. The 
whole myth then is a confusion of Olympian divinities with 
chthonic, or primitive cults, and Eastern influences which it is 
well nigh impossible to unravel completely and to sbabete The 
part played by Hephaestus and Athena and the consequent fructi- 
fication of the earth has the appearance of an Aryan nature myth 
such as is shown in the Rig-Veda, where the Indra bull patie 
his fructifying seed upon mother earth in the form of rain 
In the explanation of the various aspects of the myth whieh I 
have tried to give, if any one thing has been emphasized, it is 
this, that sex and the social position of women are to be det 
nized as important factors in the development of the rituals of 
early peoples, among whom we may number the Greeks The 
pushing back of the origin of certain features of the saytti under 
consideration to an Eastern source need only make more certain 
the sexual features which appear in the fragmentary accounts of 
the myth and ritual which have come down to us. The ultimate 
explanation of the why and the wherefore of certain beliefs 
either in regard to sex or other natural phenomena, lies in the 
psychological ground-work of primitive man, and in the study of 


such a ground-work we are as yet mere novices and gropers in 
darkness." 





* I cannot leave this question of the influence of sex, in the study of Greek 
ritual and mythology, without giving one more instance that has occurred 
to me, although it has no connection with the myth under discussi 
Miss Harrison treats of the ceremony of the “ Aiora’’ in Mytholo τὰ 
Monuments of Ancient Athens, p. xl, and it is also discussed b secisho 
in the Pauly-Wissowa Real-Encyclopaedie. The story acai the 
origin of the festival was that Icarius was murdered by the Atheilans ἃ 
that his daughter Erigone wandered about in search of him: when ch 
found his dead body, she hanged herself. The Athenians were seninna? : 
the murder, for many of the Athenian women sought the same death ες 
Erigone. A festival was instituted in memory of the death of Erigone bet 

’ 








54 Erichthonius and the Three Daughters of Cecrops. 


instead of women, puppets were strung up (αἰωρεῖσθαι), and Erigone was 
celebrated in a song as the ἀλῆτις, or wandering one. The festival, then, 
seems to have been one of expiation, and in the ritual there was swinging by 
maidens. Miss Harrison thinks that the whole myth is a contamination 
of primitive Dionysiac worship and late Apolline cults ; from the first, the 
idea of a wave-offering, from the second, the notion of the expiation of 
hereditary guilt. She adds: “ Why the wave-offering or swinging is con- 
sidered expiatory, I do not clearly know, but the notion of swinging asa 
cultus practice is not, I believe, confined to the Greeks.’’ 

The festival was said to be εὔδειπνος, and was also ‘‘licentious’’ or 
‘wanton’? (τρυφῶν) in character ( Athenaeus, xiv, 10). There is described 
in Bent’s Cyclades (p. 5) 8 swing festival at Seriphos and Karpathos, cele- 
brated at the present time, where maidens are swung, just as they were 
in the ceremony of the “‘Aiora”’. However, it is the licentiousness of 
the ceremony that I wish to speak of ; this licentiousness is to be explained 
by the effects of the swinging, and I can best account for this effect of 
swinging by quoting passages from different writers bearing on the point. 
Havelock Ellis (Studies in the Psychology of Sex, Auto-Erotism, p. 120) 
writes in connection with the use of hobby: horses : ‘‘ at the temples in some 
parts of central India, I am told, swings are hung up in pairs, men and 
women swinging in these until sexually excited ; during the months when 
the men in these districts have to be away from home the girls put up 
swings to console themselves for the loss of their husbands.” Again Ellis 
writes (Studies in the Psychology of Sex; Love and Pain, p. 121): ‘* The 
imagined pleasure of being strangled by a lover brings us to a group of feel- 
ings which would seem to be not unconnected with respiratory elements. I 
refer to the pleasurable excitement experienced by some in suspension, 
swinging, restraint, and fetters. Strangulation seems to be the extreme and 
most decided type of this group of imagined or real situations, in all of 
which a respiratory disturbance seems to be an essential element (Angell and 
Thompson, ‘‘A Study of the Relations between certain Organic Processes 
and Consciousness,” Psychological Review, January, 1899. A summary 
statement of the relations of the respiration and circulation to emotional 
states will be found in Kulpe’s Outlines of Psychology, Parti, section 2, par. 
37). In explaining these phenomena we have to remark that respiratory ex- 
citement has always been a conspicuous part of the whole process of tumes- 
cence and detumescence, of the struggles of courtship and of its climax, and 
that any restraint upon respiration, or, indeed, any restraint upon muscular 
and emotional activity generally, tends to heighten the state of sexual excite- 
ment associated with such activity. I have elsewhere, when studying the 
spontaneous solitary manifestation of the sexual instinct (Auto- Erotism), 
referred to the pleasurably emotional, and sometimes sexual, effects of 
swinging and similar kinds of movement. It is possible that there is a cer- 
tain significance in the frequency with which the eighteenth century French 
painters, who lived at a time when the refinements of sexual emotion were 
carefully sought out, have painted women in the act of swinging. Fra- 
gonard mentions that in 1763 a gentleman invited him into the country, 











Erichthonius and the Three Daughters of Cecrops. 


55 


with the request to paint his mistress, especially stipulating that she should 
be depicted ina swing. The same motive was common among the leadin 
artists of that time. It may be said that this attitude was merely a eae 
to secure a vision of ankles, but that result could easily have been aia 
without the aid of a swing.” Klinein an article ‘‘ The Migratory Impulse ’’ 
aa The American Journal of Psychology for October, 1898, p "62 aie : 
The sensation of motion, as yet but little studied from ᾿ olemare sli 
standpoint, is undoubtedly a pleasure giving sensation. For Aristi atk 
end of life is pleasure, which he defines as gentle motion Motherh ἃ 
long ago discovered its virtue as furnished by the cradle. Gallopin ὅν 
town on the parental knee is a pleasing pastime in every papers The 
several varieties of swings, the hammock, see-saw, flying-jenny be - ἢ 
round, shooting the chutes, sailing, coasting, rowing, ἐπὶ: sicutinn to eal 
with the fondness of children for rotating rapidly in one spot ἀπε ‘diz “if 
and for jumping from high places are all devices and sports for srs 
the sense of motion. In most of these modes of motion the body is pean 
or semi-passive, save in such motions as skating and rotating on the feet 
The passiveness of the body precludes any important contribution of stinrali 
from kinaesthetic sources. The stimuli are probably furnished, as Dr. Hall 
and others have suggested, by a redistribution of fluid pressunt ( δὼ to 


unusual motions and positions of the bod ; 
ly) to the inne 
vascular systems of the body.”’ ΓΗ͂Σ Of! Re soured 














LITERARY SOURCES. 


. .. > / δὲ « 
ius i . Xii: “ApeAnocayopas ὃ 
1 Antigonus Carystius, Hist. rey μ Ἴσ _— 29 
f p intra 
᾿Αθηναῖος, ὁ τὴν ᾿Ατθίδα συγγεγραφώς, ov φησι κορώνην προσ ρ 
aa ἂν εἰπεῖν € ὼς οὐδείς. ᾿Αποδίδωσιν δὲ τὴν αἰτίαν 
τὴν ἀκρόπολιν, οὐδ᾽ ἔχοι ἂν εἰπεῖν ἑωρακὼς οὔδεις. ποδί ὴ sip 
a iv yap ἡ στῳ δοθείσης τῆς ᾿Αθηνᾶς, συγκατακλιθεῖσαν αὑτὴν 
μυθικῶς. φησὶν γὰρ Ἡφαίστῳ δοθείσης τῇ : ᾿ i 
ἢ ) i έρμα. τὴν 
ἀφανισθῆναι. τὸν δὲ Ἥφαιστον, εἰς γῆν πεσόντα, προΐεσθαι τὸ σπέρμα ὴ 
»πῷ ἀναδοῦναι ᾿Ἔριχθόνιον- ὃν τρέφειν τὴν ᾿Αθηνᾶν, καὶ εἰς 
δὲ γῆν ὕστερον αὐτῷ ἀναδοῦναι Ἐριχθόνιον" ov Tp ; ᾿ 
: > , 
ῖ ὶ é i ‘xporos παισίν, AypavAw Kat 
κίστην καθεῖρξαι, Kat παραθέσθαι ταῖς ΤῊΝ ρ ἡ πη Aypat a 
> . > 
Πανδρόσῳ καὶ "Epon, καὶ ἐπιτάξαι μὴ ἀνοίγειν τὴν κίστην, EWS ἂν n 
.Ψ [ ᾿ a 
/ > , / »” σ Ν bs! τ ς ἀκ ». 
ἔλθῃ. ἀφικομένην δὲ εἰς Πελλήνην, φέρειν ὄρος, ἑνα ἐρυμα πρὸ js ἀκρ 
a as δὲ Ke 6 é ἃς δύο, "AypavAov καὶ Πάνδρο- 
πόλεως ποιήσῃ" τὰς δὲ Κέκροπος θυγατέρας τὰς Ovo, Aypa ‘ 
; 3 Ν » / “ 
» , τ 
σον, τὴν κίστην ἀνοῖξαι, καὶ ἰδεῖν δράκοντας δύο περὶ τὸν ᾿Ἐριχθόνιον. τῇ ᾿ 
᾿ / il 
v i σὶν 
᾿Αθηνᾷ, φερούσῃ τὸ ὄρος, ὃ νῦν καλεῖται Λυκαβηττός, κορώνην oy 
; ; > al > eg ‘ + Ὁ 4 δῖ αι 
ἀπαντῆσαι, καὶ εἰπεῖν, ὅτι Ἐριχθόνιος ἐν φανερῳ" τὴν δὲ ἀκούσασαν, p ε 
v i] ; ὰ τὴ fav, εἰπεῖν ὡς εἰς 
τὸ ὄρος, ὅπου νῦν ἐστι. τῇ δὲ κορώνῃ, διὰ τὴν κακαγγελίαν, εἰπεῖν ὡς 
ἀκρόπολιν οὐ θέμις αὐτῇ ἔσται ἀφικέσθαι. 
? Euripides, Ion, 21 fil. : 
ld 
κείνῳ γὰρ ἡ Διὸς κόρη 
φρουρὼ παραζεύξασα φύλακε σώματος 
> ’ 
δισσὼ δράκοντε, παρθένοις AyAaupicr 


δίδωσι σώζειν. 


δ Euripides, Ion, 258-274 : 
ION. ris δ᾽ εἶ; πόθεν yas ἦλθες ; ἐκ ποίου πατρὸς 
πέφυκας ; ὄνομα τί σε καλεῖν ἡμᾶς χρεών ; 

260 ΚΡ. Κρέουσα μέν μοι τοὔνομ᾽, ἐκ δ᾽ ᾿Ἐρεχθέως 

πέφυκα, πατρὶς γῆ δ᾽ ᾿Αθηναίων πόλις. 
IQN. & κλεινὸν οἰκοῦσ᾽ ἄστυ γενναίων τ᾽ ἄπο 

τραφεῖσα πατέρων, ὥς σε θαυμάζω, γύναι. 
ΚΡ. τοσαῦτα κεὐτυχοῦμεν, ὦ ξέν᾽, οὐ πέρα. 

265 ION. πρὸς θεῶν ἀληθῶς, ὡς μεμύθευται βροτοῖς, 
ΚΡ. τί χρῆμ᾽ ἐρωτᾷς, ὦ ξέν᾽ ; ἐκμαθεῖν θέλω. 
ION. ἐκ γῆς πατρός σου πρόγονος ἔβλαστεν πατήρ; 
KP. Ἐριχθόνιός γε: τὸ δὲ γένος μ᾽ οὐκ ὠφελεῖ. 
ION. ἢ καί σφ᾽ ᾿Αθάνα γῆθεν ἐξανείλετο ; 








- -.----- 


a i 











Literary Sources. 


270 KP εἰς παρθένους ye χεῖρας, οὐ τεκοῦσά νιν. 
ΙΩΝ δίδωσι δ᾽, ὥσπερ ἐν γραφῇ νομίζεται ; 
KP Keéxpords γε σῳζειν παισὶν οὐχ ὁρώμενον. 
ΙΩΝ ἤκουσα λῦσαι παρθένους τεῦχος θεᾶς. 


ΚΡ τοιγὰρ θανοῦσαι σκόπελον ἥμαζαν πέτρας. 


* Apollodorus, iii, 14, 6 : Τοῦτον (᾿ Ἐριχθόνιον) οἱ μὲν Ἡφαίστου καὶ 
τῆς Κραναοῦ θυγατρὸς ᾿Ατθίδος εἶναι λέγουσιν, ot δὲ Ἡ φαίστου καὶ ᾿Αθηνᾶς, 
οὕτως. ᾿Αθηνᾶ παρεγένετο πρὸς Ἥφαιστον, ὅπλα κατασκευάσαι θέλουσα. 
ὃ δὲ ἐγκαταλελειμμένος ὑπὸ ᾿Αφροδίτης εἰς ἐπιθυμίαν ὥλισθε τῆς ᾿Αθηνᾶς, 
καὶ διώκειν αὐτὴν ἤρξατο. ἣ δὲ ἔφευγεν. ὡς δὲ ἐγγὺς αὐτῆς ἐγένετο πολλῇ 
ἀνάγκῃ (ἦν γὰρ χωλός), ἐπειρᾶτο συνελθεῖν. ἡ δὲ ὡς σώφρων καὶ παρθένος 
οὖσα οὐκ ἠνέσχετο. ὃ δὲ ἀπεσπέρμηνεν εἰς τὸ σκέλος τῆς θεᾶς. ἐκείνη δὲ 
μυσαχθεῖσα ἐρίῳ ἀπομάξασα τὸν γόνον εἰς γῆν ἔρριψε. φευγούσης δὲ αὐτῆς, 
καὶ τῆς γονῆς εἰς γῆν πεσούσης, ᾿Εριχθόνιος γίνεται. τοῦτον ᾿Αθηνᾶ κρύφα 


τῶν ἄλλων θεῶν ἔτρεφεν, ἀθάνατον θέλουσα ποιῆσαι: καὶ καταθεῖσα αὐτὸν 


ΕῚ [4 Π ὃ “ K ld iG 3 “ ᾿, 7 
εις KLOTYHV avopoow TH εκροπος TAPAKATEVETO, ATELTOVTA Τὴν KLOTYHV 


ἀνοίγειν. αἱ δὲ ἀδελφαὶ τῆς Πανδρόσου ἠνοίγουσιν ὑπὸ περιεργίας, καὶ 
θεῶνται τῷ βρέφει παρεσπειραμένον δράκοντα“ καὶ ὡς μὲν ἔνιοι λέγουσιν, ὑπ᾽ 
αὐτοῦ διεφθάρησαν τοῦ δράκοντος, ὡς δὲ ἔνιοι, δι᾽ ὀργὴν ᾿Αθηνᾶς ἐμμανεῖς 
γενόμεναι κατὰ τῆς ἀκροπόλεως αὑτὰς ἔρριψαν. ἐν δὲ τῷ τεμένει τραφεὶς 
"EptxOénos ὑπ᾽ αὐτῆς ᾿Αθηνᾶς, ἐκβαλὼν ᾿Αμφικτύονα ἐβασίλευσεν ᾿Αθηνῶν, 
καὶ τὸ ἐν ἀκροπόλει ξόανον τῆς ᾿Αθηνᾶς ἱδρύσατο, καὶ τῶν Παναθηναίων τὴν 
ἑορτὴν συνεστήσατο, καὶ ἸΤραξιθέαν νηΐδα νύμφην ἔγημεν, ἐξ ἧς παῖς Πανδίων 
ἐγεννήθη. 

ἢ Scholia in Iliadis B 547: 

Ἔρεχθῆος] ᾿Ἐρεχθέως τοῦ βασιλέως ᾿Αθηναίων, τοῦ καὶ ᾿Ἐριχθονίου 
καλουμένου, γεννηθέντος δὲ ἐκ τοῦ Ἡφαίστου. οὗτος γὰρ ἐδίωκεν ᾿Αθηνᾶν 
ἐρῶν αὐτῆς, ἡ δὲ ἔφυγεν: ὡς δὲ ἐγγὺς αὐτῆς ἐγένετο πολλῇ ἀνάγκῃ (ἦν γὰρ 
χωλὸς), ἐπειρᾶτο συνελθεῖν’ ἧ δὲ ὡς σώφρων καὶ παρθένος οὖσα οὐκ 
ἀνέσχετο. οὕτως ἀπεσπέρμηνεν εἰς τὸ σκέλος τῆς θεᾶς. ἡ δὲ μυσαχθεῖσα, 
ἐρίῳ ἀπομάξασα τὸν γόνον ἔρριψεν εἰς γῆν: ὅθεν ᾿Ἐριχθόνιος ὃ ἐκ τῆς γῆς 
ἀναδοθεὶς παῖς ἐκλήθη, ἀπὸ τοῦ ἐρίου καὶ τῆς χθονός. ἱστορεῖ Καλλίμαχος 
ἐν Ἑ κάλῃ. 

* Ovid, Metamorphoses, ii, 552 ff. : 


- - -- nam tempore quodam 
Pallas Erichthonium, prolem sine matre creatam, 


Te — ee ds .- 








58 Erichthonius and the Three Daughters of Cecrops. 


Clauserat Actaeo texta de vimine cista, 
555 Virginibusque tribus gemino de Cecrope natis 


Et legem dederat, sua ne secreta viderent. 
Abdita fronde levi densa spe 
Quid facerent. commissa dua 
Pandrosus atque Herse. timidas v 
560 Aglauros, nodosque manu diducit. 
Infantemque vident apporectumque draconem. 


culabar ab ulmo, 

e sine fraude tuentur, 
ocat una sorores 
et intus 


7 Ovid, Metamorphoses, ii, 740 ffl. : 

740 Quae tenuit laevum, venientem prima notavit 
Mercurium nomenque dei scitarier ausa est 
Et causam adventus. cui sic respondit Atlantis 
Pleionesque nepos : © ego sul, qui iussa per auras 
Verba patris porto. pater est mihi Iuppiter ipse. 

745 Nec fingam causas : tu tantum fida sorori 
Esse velis prolisque meae matertera dici. 
Herse causa viae. faveas oramus amanti.’ 
Aspicit hunc oculis isdem, quibus abdita nuper 


Viderat Aglaurus flavae secreta Minervae, 


750 Proque ministerio magni sibi ponderis aurum 


Postulat : interea tectis excedere cogit. 


δ Hyginus, Fabulae, 166 : 
Vulcanus Iovi ceterisque deis solia aurea ex ἃ 
edisset, subito in aere pendere coepit. Quod 


missum esset, ut matrem quam ligaverat 
e caelo praecipitatus erat negat se ma- 
cum Liber Pater ebrium in concilio 
egare non potuit: tum optionem a 
impetraret. Tune ergo 
tus, instigavit Vulcanum 


damante cum 


fecisset, Iuno cum 5 
cum ad Vulcanum 
solveret, iratus quod d 
trem ullam habere. Quem 
deorum adduxisset, pietati n 
Iove accepit, si quid ab iis petisset, 
Neptunus, quod Minervae erat infes 
Minervam petere in coniugium. Qua re impetrata, in thalamum 


nisset, Minerva monitu lovis virginitatem suam armis 


cum ve 
defendit, interque luctandum ex semine eius quod in terram 
aconis habuit ; 


decidit, natus est puer, qui inferiorem partem dr 
quem Erichthonium ‘deo nominarunt, quod ἔρις Graece certatio 














Literary Sources. kg 


nutriret, dedit in cistula vandum Agla P 

: ser ] 
a hate : glauro Pandroso et Hersae 
Cecropis filiabus. Hae cum cistulam aperuissent cornix indi 


* * * ν " . . . . 
Pp 1 . \ 
n * y Pp 
vn 


 Pausanias, i, 18, 2: 
Ὑπὲ Ν , ν ee νυ 
᾿ ii ᾿ oa Διοσκούρων τὸ ἱερὸν ᾿Αγλαύρου τέμενός ἐστιν. ᾿Αγλαύρῳ 
αἱ τ - ‘ ld “~ / 
ais pais Ἕρσῃ καὶ Πανδρόσῳ δοῦναί φασιν ᾿Αθηνᾶν ᾿Εριχθόνιον 
’ 


B ‘ λ - 








60 Erichthonius and the Three Daughters of Cecrops. 


Πάνδροσον μὲν δὴ λέγουσι πείθεσθαι, τὰς δὲ δύο, ἀνοῖξαι γὰρ σφᾶς τὴν 
κιβωτόν, μαίνεσθαί τε, ὡς εἶδον τὸν Ἐριχθόνιον, καὶ κατὰ τῆς ἀκροπόλεως, 
ἔνθα ἦν μάλιστα ἀπότομον, αὑτὰς ῥῖψαι. 
"Tertullian, De Spectaculis, 9: De iugo vero quadrigas soli, 

bigas lunae sanxerunt. Sed et 

Primus Erichthonius cursus et quattuor ausus 

Jungere equos, rapidusque rotis insistere victor (Verg. 
Georg. iii, 113). Erichthonius, Minervae et Vulcani filius, et qui- 
dem de caduca in terram libidine, portentum est daemonicum, 


immo diabolus ipse, non coluber. 


2 Philostratus, Apollonii Vita, vii, 24: 
ἑτέρου δ᾽ αὖ φήσαντος γραφὴν φεύγειν, ἐπειδὴ θύων ἐν Τάραντι, οὗ ἦρχε, 


ἈΝ 


Coal - ~ »" ee 
μὴ προσέθηκε ταῖς δημοσίαις εὐχαῖς, ὅτι Δομετιανὸς ᾿Αθηνᾶς εἴη παῖς “σὺ 


εε > -“ ~ A > Ν / 
μὲν anOns” ἔφη “μὴ av THY Αθηνᾶν τεκεῖν παρθένον οὖσαν τὸν ἀεὶ χρόνον, 


> 
ἠγνόεις δ᾽, οἶμαι, ὅτι ἡ θεὸς αὕτη ᾿Αθηναίοις ποτὲ δράκοντα ἔτεκε. 


17 actantius, Divinae Institutiones, i873 

Nam cum Vulcanus deis arma fecisset, eique Iuppiter optionem 
dedisset praemii quod vellet postulandi, iurassetque, ut solebat, 
per infernam paludem se nihil negaturum, tum faber claudus 
Minervae nuptias postulavit. Hic Juppiter Optimus Maximus 
tanta religione constrictus abnuere non potuit: Minervam tamen 
monuit repugnare, pudicitiamque defendere. ‘Tum in illa colluc- 
tatione Vulcanum in terram effudisse aiunt semen, unde sit Erich- 
thonius natus ; idque illi nomen impositum ἀπὸ τῆς ἔριδος, καὶ χθονός, 
id est, ex certamine atque humo. Cur igitur virgo eum puerum 
cum dracone conclusum et obsignatum tribus virginibus Cecro- 
pidis commendavit ? Evidens, ut opinor, incestum, quod nullo 
modo possit colorari. 

4 Tactantius, Epitome 9, 2: 


Ipsae illae virgines Minerva et Diana, num castae? Unde igitur 
prosiluit Erichthonius? Num in terram Vulcanus semen effudit, 
et inde homo tamquam fungus enatusest? .... - Quid haec 
significant, nisi incestum, quod poetae non audent confiteri ? 


1 Probus on Vergil’s Georgics, ili, 113: 
Erichthonius Electrae et Iovis filius fuit; sed huius nunc 

















Literary Sources. 61 


mentio non est, sed Attici, Vulcani filii et terrae. Cum cupidi- 
tate eius patris luctando invaluisse Minervae per certamina natus 
est, a terra et a certamine Erichthonius dictus. Primus autem 
dicitur quadrigis usus, quo decentius celaret pedes anguinos suos. 

Servius on Vergil’s Georgics, iii, 113: Primus Erichthonius ; 
Vulcanus impetrato a Iove Minervae coniugio, illa reluctante, 
effectum libidinis proiecit in terram: inde natus est puer dra- 
conteis pedibus, qui appellatus est Erichthonius, quaside terra et 
lite procreatus. Nam ἔρις est lis, χθὼν terra. Hic ad tegendam 
pedum foeditatem, innctis equis, usus est curru, quo tegeret sui 
corporis turpitudinem. 

Servius on Vergil’s Georgics, i, 205: Sane nonnulli hune Auri- 
gam, Myrtilum, quem Pelops occidit, accipiunt, vel certe Erich- 
thonium, qui natus est ex semine Vulcani, quod, dum stuprum 
Minervae inferre conaretur, fudit in terram. 

Philargyrius on Vergil’s Georgics, iii, 113: Erichthonius ; 
Varro in, qui Admirabilium inscribitur, Erichthonium ait primum 
equos quattuor iunxisse ludis, qui Panathenaea appellantur. De 


hoc Erichthonio alibi satis dictum, qui anguinis pedibus fuisse 
memonatur. 


16 Augustine, De Civitate Dei, xvili, 12: 

Erichthonii regis Atheniensium, cuius novissimis annis Jesus 
Nave (Joshua, the son of Nun, Novy) mortuus reperitur, Vul- 
canus et Minerva parentes fuisse dicuntur. Sed quoniam 
Minervam virginem volunt, in amborum contentione Vulcanum 
commotum effudisse aiunt semen in terram, atque inde homini 
nato ob eam causam tale inditum nomen. Graeca enim lingua 
ἔρις contentio, χθὼν terra est; ex quibus duobus compositum 
vocabulum est Erichthonius. Verum, quod fatendum est, 
refellunt et a suis deis repellunt ista doctiores, qui hanc opinionem 
fabulosam hinc exortam ferunt, quia in templo Vulcani et Min- 
ervae, quod ambo unum habebant Athenis, expositus inventus 
est puer dracone involutus, qui eum significavit magnum futu- 
rum, et propter commune templum, cum essent parentes eius 
ignoti, Vulcani et Minervae dictum esse filium. Nominis tamen 
eius originem fabula illa potius quam ista designat historia. 








62 Erichthonius and the Three Daughters of Cecrops. 


"τ Pausanias, i, 14, 6: 

Ὑπὲρ δὲ τὸν Κεραμεικὸν καὶ στοὰν τὴν καλουμένην βασίλειον ναός ἐστιν 
Ἡφαίστου. καὶ ὅτι μὲν ἄγαλμά οἱ παρέστηκεν ᾿Αθηνᾶς, οὐδὲν θαῦμα 
ἐποιούμην τὸν ἐπὶ ᾿Εριχθονίῳ ἐπιστάμενος λόγον. 

181 actantius Placidus, Narrationes Fabularum, ii, 12: 

Athenis virgines per sollemne sacrificium canistris Minervae 
ferunt pigmenta: inter quas a Mercurio eminens specie conspecta 
est Herse Cecropis filia. Itaque adgressus est sororem eius 
Aglauron, precatusque, ut se Hersae sorori suae iungeret. At 
illa cum pro ministerio aurum eum poposcisset, Minerva graviter 
offensa est avaritia eius, ob quam cistulam etiam traditam soro- 
ribus eius custodiendam adversus suum praedictum aperuisset : 
Invidiae novissime imperavit eam sororis Herses exacerbare 
fortunio: diuque excruciatam saxo mutavit. 


"9 Fulgentius, Mythologiae, ii, 14: 

De Vulcano et Minerva. 

Vulcanus cum Iovi fulmen efficeret, ab Iove promissum accepit, 
ut quidquid vellet praesumeret. Ille Minervam in coniugium 
petivit. Iupiter imperavit, ut Minerva armis virginitatem 
defendisset. Dumque cubiculum introirent, certando Vulcanus 
semen in pavimentum eiecit, unde natus est Erichthonius. ἔρις 
enim Graece certamen dicitur, χθὼν χθονὸς vero terra nuncupatur : 
quem Minerva in cistam abscondidit, draconeque custode adposito, 
duabus sororibus Aglauro et Pandorae commendavit, qui primus 
currum reperit. Vulcanum dici voluerunt, quasi furiae ignem : 
unde et Vulcanus dicitur, veluti voluntatis calor. Denique Iovi 
fulgura facit, id est, furorem concitat. Ideo vero eum Minervae 
coniungi voluerunt, quod furor etiam sapientibus subrepat. Illa 
vero armis virginitatem defendit : hoc est, omnis sapientia inte- 
gritatem suorum morum contra furiam virtute animi vindicat. 
Unde quidem Erichthonius nascitur : ἔρις enim Graece certamen 
dicitur, χθὼν vero non solum terra, quantum etiam invidia dici 
potest. Unde et Thales Milesius ait: ὦ χθὼν δόξης κοσμικῆς στέρησις, 
id est, invidia mundanae gloriae consumptio. Et quiduam aluid 
subripiens furor sapientiae generare poterat, nisi certamen in- 
vidiae? Quod quidem sapientia, id est, Minerva, abscondidit in 














Literary Sources. 63 


cista, id est in corde celat. Omnis enim sapiens, furorem suum 
in corde celat. Ergo Minerva draconem custodem adponit, id 
est perniciem: quem quidem duabus commendat virginibus, id 
est Aglauro et Pandorae. Pandora enim universale dicitur 
munus. Aglauro vero, quasi ἀχόληθον, id est tristitiae oblivio. 
Sapiens enim dolorem suum aut benignitati commendat, quae 
omnium munus est: aut oblivioni, sicut de Caesare dictum est : 
Out oblivisct nthil amplius soles, quam iniurias. Denique cum 
Erichthonius adolesceret, quid invenisse dicitur? Nihilominus 
currum, ubi semper certamen est. Unde Vergilius: Primus 
Erichthonius currus, et quatuor ausus tungere equos. Inspicite, 


quantum valeat cum sapientia iuncta castitas, cui flammarum 
non praevaluit deus. 


Ὁ Scholia Bernensia ad Vergilii Bucolica et Georgica (Georgica 
fi, 413) 3 

Erichthonius. Ut Gaudentius dicit, de Vulcano et Minerva 
reluctante et libidinem proiciente in terram, puer draconteis 
pedibus quasi de Terra et Lite procreatur; huic ad tegendam 


pedum foeditatem iunctis equis usus est curru, quo tegeret sui 
corporis turpitudinem. 


*“ Etymologicon Magnum, 5. v. Ἐρεχθεύς : ὃ ᾿Ἐπιχθόνιος καλούμενος, 
ἀπὸ τοῦ ἐσπᾶσθαι εἰς τὴν ἔραν: ἢ ἀπὸ τῆς ὀρέξεως τοῦ Ἡφαίστου: ἢ παρὰ 
τὸ ἐρείκω, ᾿Ερεχθεὺς κύριον: παρὰ τὸ διασχίσαι αὐτὸν τὴν γῆν καὶ γεννηθῆναι 
ἀπὸ τοῦ σπέρματος Ἡφαίστου, ἡνίκα ἔκρυψεν αὐτὸ ἡ ᾿Αθηνᾶ ἐν τῇ γῇ, ὃ 
αὐτὸς δὲ λέγεται καὶ ᾿Ἐριχθόνιος. 

Ὅτι 6 Ζεὺς βουλόμενος ἀποκυῆσαι ἐκ τοῦ ἐγκεφάλου αὐτοῦ τὴν ᾿Αθηνᾶν, 
ἐδεῖτο συνεργοῦ τοῦ πλήξοντος τὴν κεφαλήν, ἵνα ἀποκυηθῇ" καὶ δὴ λόγους 
προςφέρει τῷ ᾿Ἢφαίστῳ περὶ τούτου. Ὁ δὲ Ἥφαιστος οὐκ ἄλλως εἵλετο 
σχίσαι τὴν κεφαλὴν τοῦ Διός, εἰ μὴ τὴν γεννωμένην διαπαρθενεύσει: καὶ 
ἠνέσχετο ὃ Ζεύς. Καὶ λαβὼν τὴν βουπλῆγα, τέμνει τὴν κεφαλὴν αὐτοῦ, 


δ J. “ 9 “~ \ , 
καὶ ἐξέρχεται ἡ ᾿Αθηνᾶ, καὶ ἐπεδίωκεν αὐτὴν 6 Ἥφαιστος, iva συγγένηται" 


Ὕ > , “~ A ‘ 
καὶ ἐπιδιώκων, ἀπεσπέρμηνεν εἰς τὸν μηρὸν τῆς ᾿Αθηνᾶς: ἡ δὲ ᾿Αθηνᾶ, 


μὴν Ὁ ἢ x / ‘ a al a 
λαβοῦσα ἔριον, ἐξέμαξε τὸ σπέρμα, καὶ ἔρριψεν ἐν τῇ γῇ" καὶ ἐγένετο ἐκ τῆς 
bl ‘ “ΒΝ. ἡ Ν , a - > a 
γῆς καὶ τοῦ ἐρίου ἄνθρωπος δρακοντόπους, ὃς ἐκαλεῖτο ᾿Εριχθόνιος, ἀπὸ τοῦ 


». ἡ 4 “~ - 
ἐρίου καὶ τῆς χθονὸς λαβὼν τὸ ὄνομα τοῦτο. 








64 Erichthonius and the Three Daughters of Cecrops. 


22 Scholiast on Plato’s Timaeus, 426: 

Γῆς τε καὶ Ἡφαίστου] Ζεὺς Μήτιδι συνελθὼν καὶ γενομένην ἔγκυον κατα- 
πίνει, ἐπείπερ ἔλεγε παῖδα γεννήσειν μετὰ τὴν μέλλουσαν ἐξ αὐτῆς γεννᾶσθαι 
κόρην, ὃς δυναστεύσει οὐρανοῦ. ὡς δ᾽ 6 καιρὸς τῆς ταύτης ἐνέστη γεννήσεως, 
δεῖται Ἡφαίστου πρὸς τοῦτο συνεργοῦ, ὡς κατὰ τῆς κεφαλῆς πλήξειεν αὐτόν" 
ἐπὶ ταύτης γὰρ ἐκυοφόρει τὸ ἔμβρυον. ὃ δὲ οὐκ ἄλλως ὑπακούσας κατέ- 

Ἐ αν τῇ ψεννωμένῃ συγχωρηθείη συνελθεῖν εἰς εὐνήν. ὑποστάντος 
νευσεν, εἰ μὴ τῇ γεννωμένῃ συγχωρηδείη νήν. 
δὲ τοῦ Διός, πελέκει τούτου τὴν κεφαλὴν Ἥφαιστος πλήττει. καὶ γεννᾶται 
μὲν οὕτως ἐξ αὐτῆς ᾿Αθηνᾶ, ἐπιδιώκων δὲ αὐτὴν Ἥφαιστος ἀποσπερμαΐνει 
μὲν εἰς τὸν ταύτης μηρόν, ἡ δὲ λαβοῦσα ἔριον τὸ σπέρμα ἐξέμαξεν, ἔῤῥιψέ 

> , ‘ bid 5 Ν ἀμ Hl »,' Ὁ θ Ἀ ὃ / » θ ω Ὁ 

τε εἰς γήν. καὶ οὕτως ἀπὸ τοῦ ἐρίου καὶ τῆς X ονὸς δρακοντόπους ἄνθρωπος 
ἐγένετο, ᾿Εριχθόνιος τοὔνομα. τοῦτ᾽ οὖν ἐνταῦθά φησιν, ὅτι ᾿Αθηναῖοι 


““ , bal ε ad > / 
τοῦτον λέγουσι γενέσθαι παρ avTots αὐτόχθονα. 


38 Mythographi Graeci, ed. Westermann, pp. 359-60: 

The same as Etymologicum Magnum” beginning ὃ Ζεὺς βουλό- 
μενος, With one or two slight changes in the word order. 

* Eudocia, Violarium, p. 7, I’: 

Περὶ τοῦ πῶς ἡ ᾿Αθηνᾶ, παρθένος οὖσα, τίκτει δράκοντα. 

Τὴν ᾿Αθηνᾶν βουλόμενος ὃ Ζεὺς ἀποκυῆσαι ἐκ τοῦ ἐγκεφάλου αὐτοῦ, ἵνα 
κυηθείη, λόγους προσφέρει τῷ Ἡφαίστῳ περὶ τούτου. ὃ δὲ Ἥφαιστος οὐκ 
ἄλλως εἵλετο σχίσαι τὴν κεφαλὴν τοῦ Διός, εἰ μὴ τὴν γεννωμένην ἀποπαρθε- 
νεύσει. καὶ ἠνέσχετο ὁ Ζεύς" καὶ λαβὼν ὁ Ἥφαιστος τὸν βουπλῆγα, τέμνει 
τὴν κεφαλὴν τοῦ Διός. καὶ ἐξέρχεται ἡ ᾿Αθηνᾶ, καὶ ἐπεδίωκεν αὐτὴν ὃ 
Ἥφαιστος, ἵνα αὐτῇ συγγένηται, καὶ ἐπιδιώκων ἀπεσπέρμηνεν εἰς τὸν μηρὸν 
τῆς ᾿Αθηνᾶς. ἡ δὲ ᾿Αθηνᾶ λαβοῦσα ἔριον, ἐξέμαξε τὸ σπέρμα, καὶ ἔρριψεν ἐν 
τῇ γῇ" καὶ ἐγένετο ἐκ τῆς γῆς καὶ τοῦ ἐρίου ἄνθρωπος δρακοντόπους, ὃς 
καλεῖται Ἐριχθόνιος, ἀπὸ τοῦ ἐρίου καὶ τῆς χθονὸς λαβὼν τοὔνομα. 

5 Eudocia, Violarium, p. 151, ibs 

Περὶ τοῦ Ἐρεχθέως. 

Ἐρεχθεὺς υἱὸς Ἡφαίστου μυθεύεται παρὰ τὸ διασχίσαι αὐτὸν τὴν γῆν καὶ 
γεννηθῆναι ἀπὸ τοῦ σπέρματος Ἡφαίστου, ἡνίκα ἔκρυψεν αὐτὸν ἡ ᾿Αθηνᾶ ἐν 
τῇ γῇ" ἢ παρὰ τὸ ἐρέχθω, τὸ κινῶ. ἡ δὲ μυθοποιΐα ἐστὶν αὕτη. Then 
follows exactly the passage quoted under p. 7, ᾿ ἐμῇ 

% Hudocia, Violarium, p. 159, CCCLV : 

Περὶ Ἐριχθονίου. 
Ἐριχθόνιος Ἡφαίστου υἱὸς λέγεται καὶ ᾿Αθηνᾶς τῆς Βρονταίου θυγατρός, 





Literary Sources. 65 


a Ν a id > 
ris καὶ Βελονίκης καλουμένης: πολλαὶ yap ᾿Αθῆναι καὶ “Adpodiras καὶ οὐ 
»ὉΝ A ε % ᾿ ~ 3 
μία, οὐδὲ μυθική, ὡς καὶ τὰ λοιπὰ τῶν ὀνομάτων. ταύτῃ τοίνυν τῇ βασιλίδι 
Σ ἐ 
Η Nd Ν “Ὁ Ἂ » ; 
φαιστος γάμῳ μιγεὶς γεννᾷ τὸν ᾿Εριχθόνιον, ὃς ἐβασίλευσεν ᾿Αττικῆς. ὡς 
, ε ~ 
έ τισιν ἱστορεῖται ενής" ἐκ τῆς Γῆς γάρ, ὥ j 
mace ps , γηγενής᾽ ἐκ τῆς Γῆς yap, ὥς φασιν, ἀνεδόθη, ὅθεν τοὺς 
-“" 4 
ηναίους πάντας γηγενεῖς φάσκουσιν ἀπὸ τούτου. ᾿Αθηνᾶν yap ληροῦσιν 
> Ὁ Ν σ 
ἐλθοῦσαν πρὸς Ἥφαιστον ἕνεκεν ὅπλων κατασκευῆς ἐρασθεὶς Ἥφαιστος 
307 Ν , ἤ 
ἐδίωκε. καταλαβὼν δέ, ὡς ἀντέπιπτεν αὐτῷ ᾿Αθηνᾷ, περὶ τοὺς ὶ 
ἐπεσπέρμηνεν. ἡ δὲ δίνω, oe δὲ μὰ Ἣν ii eotitg 
sr nvev, ἡἧ δὲ μυσαχθεῖσα, ἐρίῳ εἰς γῆν Tov γόνον ἀπέρριψεν. ἀνεδόθη 
ε / 
@ ὁ Ἐριχθόνιος, ὃ καὶ ᾿ ὺ D 
ἐηὰ ρ x? ς, ; καὶ ᾿Ἐρεχθεὺς λεγόμενος, κληθεὶς ἀπὸ τοῦ ἐρίου καὶ τῆς 
χθονός: ἄλλοι δὲ τοῦτο γενέσθαι φασίν, ὅτε ὃ Ζεὺς τὴν ᾿Αθηνᾶν ἐκ τοῦ 
> / 3 “ 
é > a ~ dl 
γκεφάλου αὐτοῦ ἐνεργείᾳ τοῦ ᾿Ηφαίστου ἀπεκύησε, καθὼς καὶ προείρηται 
27 m4 | 
Athenagoras, Legatio pro Christianis i: 
DAM 4 > al ᾿ 
καὶ ᾿Αγραύλῳ ᾿Αθηναῖοι καὶ τελετὰς καὶ μυστήρια ἄγουσι καὶ Πανδρόσῳ, ait 
> - ~ ἢ 
ἐνομίσθησαν ἀσεβεῖν ἀνοίξασαι τὴν λάρνακα. 
28 re 
Apollodorus, 111, 14, 2, 1-2: 
/ ‘ / ‘ > 
Κέκροψ δὲ γήμας τὴν ᾿Ακταίου κόρην "AypavAov παῖδα μὲν ἔσχεν ‘Epvot 
a Ν) vd Ld ‘ { 
xeon, Os ἄτεκνος μετήλλαξε, θυγατέρας δὲ "AypavAov Ἕρσην Πάνδροσον 
Αγραύλου μὲν οὖν καὶ ” ᾿Αλκίππη ' 
οὖν καὶ “A f ΐ 
sa τρί , ρεος ᾿Αλκί γίνεται. ταύτην βιαζόμενος 
ιρρόθιος ὃ Ποσειδῶνος καὶ νύ ὑρύτης ὑπὸ" 
Ra ay ie Naa μφης Εὐρύτης ὑπὸ Ἄρεος φωραθεὶς κτείνεται. 
εἰδῶν δὲ ἐν Ἵ Ἵ i ῶ 
τ, ρείῳ πάγῳ κρίνεται, δικαζόντων τῶν δώδεκα θεῶν ἤΑρει, 
καὶ ἀπολύεται. 


* Pausanias, i, 2, 6: 


> 
Axraiov λέγουσιν ἐν τῇ viv’ ἢ v ῶ 
Mops: γουσιν ἐν τῇ νῦν ᾿Αττικῇ βασιλεῦσαι πρῶτον' ἀποθανόντος δὲ 
κταίου Κέ ἐκδέ ὴν ἀρχὴ a , 
p κροψ ἐκδέχεται τὴν ἀρχὴν θυγατρὶ συνοικῶν ᾿Ακταίου" καί ot 
ἵνονται θυγατέρες μὲν ” te i Ia 
* ν ρ " μὲν “Epon xai”AyAavpos καὶ Πάνδροσος, vids δὲ ᾿Ερυσί- 
χθων. οὗτος οὐκ ἐβασίλευσεν ᾿ f ἀλλά οἱ τοῦ ζῶ 
re B noe σεν ᾿Αθηναίων, ἀλλά of τοῦ πατρὸς ἱζῶντος 
υτῆσαι συνέ K ἀρχὴν τὴ 4 
ἡν ᾿ βη, καὶ τὴν ἀρχὴν τὴν Κέκροπος Κραναὸς ἐξεδέξατο, 
Αθηναίων δυνάμει προύχων. 


* Euripides, Ion, 492: 
ὦ Πανὸς θακήματα καὶ 
παραυλίζουσα πέτρα 
μυχώδεσι Μακραῖς, 
ἵνα χοροὺς στείβουσι ποδοῖν 
᾿Αγραύλου κόραι τρίγονοι 
στάδια χλοερὰ πρὸ Παλλάδος 














Erichthonius and the Three Daughters of Cecrops. 


ναῶν, συρίγγων 
ὑπ᾽ αἰόλας ἰαχᾶς 
ὕμνων, ὅταν αὐλίοις 
> Ul 
συρίζῃς, ὦ Πάν. 
* Sui Ἢ (μματα. - - - - Σκάμμων δ᾽ ἐν τῇ δευτέρᾳ 
Suidas, 5. v. Φοινικηϊα γράμματα. ἢ a 
A , > “A , 
τῶν εὑρημάτων ἀπὸ Φοινίκης τῆς ᾿Ακταίωνος ὀνομασθῆναι. μυθεύεται ὃ οὗτος 
2 ὲ αὐτῷ ἔρας ” vpov, Eponv 
ἀρσένων μὲν παίδων ἄπαις. γενέσθαι δὲ αὐτῷ θυγατέρας Αγλαυρον, “Eponv, 


, > lo 
Πάνδροσον" τὴν δὲ Φοινίκην ἔτι παρθένον οὖσαν τελευτῆσαι. 


82 Scholia in Iliadis A 334: 
“ , ~ 
Διὸς ἄγγελοι] ἄσυλον yap καὶ θεῖον τὸ γένος τῶν κηρύκων. Eppys yap 
»" ra / oe) 
μιγεὶς Πανδρόσῳ τῇ Κέκροπος θυγατρὶ ἔσχε παῖδα ὀνόματι Κήρυκα, ἀφ ov 
.͵ [ 
τὸ τῶν κηρύκων γένος, ὡς ἱστορεῖ Πτολεμαῖος. 
8 Pollux, vill, 103 : | rit 
Κῆρυξ ὃ μέν τις τῶν μυστικῶν, ἀπὸ Κήρυκος τοῦ Ἑρμοῦ καὶ Πανδρόσου 
ε \ \ al > ΄Ὁ > MN 
τῆς Κέκροπος, ὁ δὲ περὶ τοὺς ἀγῶνας, οἱ δὲ περὶ τὰς πομπάς, ἐκ τοῦ νει 
᾽ 
Ν > » 4 
δῶν γένους, οἱ δὲ κατ᾽ ἀγορὰν τὰ Ovia προκηρύττοντες. 
, .Ψ * , ».Ψ . 
δὲ Scholia in Aeschinis κατὰ Τιμάρχου, 1, 20 : 
, Ud ,) > 
κηρυκευσάτω] ἄξιον ἀπορεῖν" τὸ γὰρ τῶν Κηρύκων γένος πρόσθεν ἣν 
»,' ‘ / 4 ~ » Ν 
ἱερόν. καὶ οὕτω λέγονται Κήρυκες περὶ τὰ μυστήρια τὰ τῶν θεῶν ὄντες. 
td , Ν / Ν 
δεῖ δὲ λέγειν ὅτι τῷ ἐκ τοῦ γένους ἀπαγορεύει κηρυκεύειν, ἂν τι πάθῃ. Ἄλλως. 
i a ~ “~ Ld Le 
Κηρύκων ἐστὶν ἐν ᾿Αθήναις γένη τέσσαρα, πρῶτον τὸ τῶν πανάγνων, οἱ εἰσιν 
’ ~ 4 Ν “~ Ν 
ἀπὸ Κήρυκος τοῦ Ἑρμοῦ καὶ Πανδρόσου τῆς Κέκροπος, δεύτερον τὸ τῶν περὶ 
~ 4 ’ / Ν “ 4 Ν 
τοὺς ἀγῶνας, τρίτον τὸ τῶν περὶ τὰς πομπάς, τέταρτον τὸ τῶν περὶ τᾶς 
> bs" Ἂ Ν ΝΜ 
ἀγορὰς καὶ τὰ Ova, 
% Pausanias, i, 38, 3: , 
~ Ld ~ 
Τελευτήσαντος δὲ Εὐμόλπου Κῆρυξ νεώτερος λείπεται τῶν παίδων, ὃν 
» , ἂν “ “ 7 Ld . 
αὐτοὶ Κήρυκες θυγατρὸς Κέκροπος Αγλαύρου καὶ Ἕρμου παῖδα εἶναι λέγου 
σιν, ἀλλ᾽ οὐκ Εὐμόλπου. 
* , " 
86 Hesychius, 5. v. Κήρυκες : 
“"ἭΝἌ / > “ 
οἱ ἄγγελοι, οἱ διάκονοι; οἱ τὰς ὑπηρετικὰς ἐπιτελοῦντες πράξεις. ἐκαλεῖτο 
~ “~ Ἢ Ν \ > aM 
δὲ καὶ γένος ἰθαγενῶν, ἀπὸ Κήρυκος τοῦ Ἑρμοῦ. Φανίας. καὶ τοὺς €piva 


ld / 
Lovras τοὺς ἐρινοὺς κήρυκας λέγουσι. 


* ͵ὕὔ " 
8: Harpocration, 5. v. Κήρυκες : 
> hd > / 
Ἰσοκράτης Πανηγυρικῷ. γένος ἐστὶν ἐν ᾿Αθήναις οὕτως ὀνομαζόμενον, 
κέκληται δὲ ἀπὸ Κήρυκος τοῦ Ἑρμοῦ. 


Literary Sources. 


 Suidas, 5. v. Κήρυκες. : 

γένος ἐν ᾿Αθήναις, ὠνομασμένον ἀπὸ Κήρυκος τοῦ Ἑρμοῦ. 

δδ Apollodorus, iii, 14, 3: 

Ἕρσης δὲ καὶ Ἑρμοῦ Κέφαλος, οὗ ἐρασθεῖσα "Hus ἥρπασε καὶ μιγεῖσα ἐν 

Συρίᾳ παῖδα ἐγέννησε Τιθωνόν. 

°C. I. G., 6280 B. Il. 30-33: 
ov μιν 6[v] όσσηται, καὶ Κεκροπίδην περ ἐόντα, 
Τυρσηνῶν ἀρχαῖον ἐπισφύριον [γ] έρας ἀνδρῶν, 
"Epons ἐκγεγαῶτα καὶ Ἕ» ρμέω, εἰ ἐτεὸν δὴ 
Κηρυξ Ἡρώδεω πρόγονος Θησηϊάδαο. 

“C. I. Α., i, 5. A fragment from Eleusis : 

Ἑρμῇ ἐναγωνίῳ, Χάρισιν αἶγα - - - ᾿Αρτέμιδι αἶγα. 

“ Pausanias, vi, 22, 7: 


᾿Απέχει δὲ ὡς πεντήκοντα ᾿Ολυμπίας σταδίους κώμη τε λείων Ἡράκλεια 
καὶ πρὸς αὐτῇ Κύθηρος ποταμός: πηγὴ δὲ ἐκδιδοῦσα ἐς τὸν ποταμὸν καὶ 
νυμφῶν ἐστιν ἱερὸν ἐπὶ τῇ πηγῇ. ᾿Ονόματα δὲ ἰδίᾳ μὲν ἑκάστῃ τῶν νυμφῶν 
Καλλιφάεια, καὶ Συνάλλαξις καὶ Π]ηγαία τε καὶ Ἴασις, ἐν κοινῷ δέ σφισιν 


ἐπίκλησις Ἰωνίδες, Λυομένοις δὲ ἐν τῇ πηγῇ καμάτων τέ ἐστι καὶ ἀλγημά- 


των παντοίων ἰάματα. Καλεῖσθαι δὲ τὰς νύμφας ἀπὸ Ἴωνος λέγουσι τοῦ 
Γαργηττοῦ, μετοικήσαντος ἐνταῦθα ἐξ ᾿Αθηνῶν. 

“ Strabo, viii, 356: 

ἐγγὺς δὲ τῆς ΞΣαλμώνης Ἡράκλεια, καὶ αὕτη μία τῶν ὀκτώ, διέχουσα περὶ 
τετταράκοντα σταδίους τῆς Ὀλυμπίας, κειμένη δὲ παρὰ τὸν Κυθήριον 
ποταμόν, οὗ τὸ τῶν Ἰωνιάδων νυμφῶν ἱερὸν τῶν πεπιστευμένων θεραπεύειν 
νόσους τοῖς ὕδασι. 

“ Pausanias, i, 30, 4: 

Δείκνυται δὲ καὶ χῶρος καλούμενος Κολωνὸς ἵππιος. - - - καὶ βωμὸς 
Ποσειδῶνος Ἱππίου καὶ ᾿Αθηνᾶς Ἱππίας. 

“ Scholion in Lycophrontis Alexandram, 766: 

Μέλανθος ὃ Ποσειδῶν παρὰ ᾿Αθηναίοις: Ἱππηγέτης δὲ ὃ αὐτὸς παρὰ 
Δηλίοις. 

4“ Pausanias, iii, 14, 2. (in Sparta): 


Θεῶν δὲ ἱερὰ Ποσειδῶνός ἐστιν Ἱπποκουρίου καὶ ᾿Αρτέμιδος Aiywaias. 


“5 Bulletin de Correspondance Hellénique, x. (1886), 367; an 
inscription from Elatea : Ποντίῳ ἱππομέδοντι Ποσειδῶνι Χρόνου υἱεῖ. 











68 Erichthonius and the Three Daughters of Cecrops. 


“ Vergil, Aeneid, i, 441-445. 

Lucus in urbe fuit media, laetissimus umbrae, 
quo primum iactati undis et turbine Poeni 
effodere loco signum, quod regia [uno 
monstraret, caput acris equi: sic nam fore bello 
egregiam et facilem victu per saecula gentem. 


4 Pausanias, i, 14, 7: 
“~ ἢ > > ᾽ > ral a , ΕἼ ἤ 
Δῆμος δέ ἐστιν ᾿Αθηναίοις ᾿Αθμονέων, οἱ Πορφυρίωνα ἔτι πρότερον 
᾿Ακταίου βασιλεύσαντα τῆς Οὐρανίας φασὶ τὸ παρὰ σφίσιν ἱερὸν ἱδρύσασθαι. 


Λέγουσι δὲ ἀνὰ τοὺς δήμους καὶ ἄλλα οὐδὲν ὁμοίως καὶ οἱ τὴν πόλιν ἔχοντες. 


 Pausanias, viii, 25, 4-6: 
~ ~ ΝΡ» ν, , ». Γ / ‘ “Ὁ rd an 
Τῇ θεῷ δὲ Ἐρινὺς γέγονεν ἐπίκλησις" πλανωμένῃ γὰρ τῇ Δήμητρι, ἡνίκα 
τὴν παῖδα ἐζήτει, λέγουσιν ἕπεσθαί οἱ τὸν Ποσειδῶνα ἐπιθυμοῦντα αὐτῇ 
~ μ. Ν Ν 3 ν ΄“Ἅ ε “~ »“ ν / 6 ~ 
μιχθῆναι, καὶ τὴν μὲν ἐς ἑππον μεταβαλοῦσαν ὁμοῦ ταῖς ἔπποις νέμεσῦαι ταῖς 
¥ “Ὁ Ν ’ > , \ , “ ‘ 
Oyxov, Ποσειδῶν δὲ συνίησιν ἀπατώμενος, καὶ συγγίνεται τῇ Δήμητρι 
ἭἝ σ μι 2 > 6 , ω ‘ " δὴ ’ \ A / > “ 
ἄρσενι ἵππῳ καὶ αὐτὸς εἰκασθείς: τὸ μὲν δὴ παραυτίκα τὴν Δήμητρα ἐπὶ τῷ 
/ » > a / y @ ~ “ 4 ‘ nd 
συμβάντι ἔχειν ὀργίλως, χρόνῳ δὲ ὕστερον τοῦ τε θυμοῦ παύσασθαι καὶ τῷ 
Λάδωνι ἐθελῆσαί φασιν αὐτὴν λούσασθαι. Ἐπὶ τούτῳ καὶ ἐπικλήσεις τῇ 
θ “ / ~ - Ν A "E 4 Ψ ν᾿ θυ “ “Ὁ θ 
εῷ γεγόνασι, τοῦ μηνίματος μὲν ἕνεκα Ἐρινύς, ore τὸ Yum Χρῆσ αι 


“ » Ἂ 
καλοῦσιν ἐρινύειν οἱ ᾿Αρκάδες, Λουσία δὲ ἐπὶ τῷ λούσασθαι τῷ Λάδωνι. 


ὅ Isocrates, Panathenaicus 193: Θρᾷκες μὲν γὰρ μετ᾽ Εὐμόλπου τοῦ 
Ποσειδῶνος εἰσέβαλον εἰς τὴν χώραν ἡμῶν, ὃς ἠμφισβήτησεν Ἔρεχθεῖ τῆς 
πόλεως, φάσκων |[οσειδῶ πρότερον ᾿Αθηνᾶς καταλαβεῖν αὐτήν. 

51 Hesychius, 5. v.: 

Ἐρεχθεύς. Ποσειδῶν ἐν ᾿Αθήναις. 

* Tycophron, Alexandra, 156-160 : 

ὃν δὴ Sis ἡ βήσαντα, καὶ βαρὺν πόθον 

φυγόντα Νιαυμέδοντος ἁρπακτήριον, 

ἔστειλ᾽ ᾿ρεχθεὺς εἰς Λετριναίους γύας 

λευρὰν ἀλετρεύσοντα Μόλπιδος πέτραν, 

τοῦ Ζηνὶ δαιτρευθέντος ᾿Ομβρίῳ δέμας. 
Ibidem, 431-2: 

τὸν δ᾽ αὖ τέταρτον ἐγγόνων ᾿Ἐρεχθέως, 


Αἴθωνος αὐτάδελφον ἐν πλασταῖς γραφαῖς. 


Literary Sources. 69 


% Apollodorus, iii, 15, 1: 

Πανδίονος δὲ ἀποθανόντος οἱ παῖδες τὰ πατρῴα ἐμερίσαντο, καὶ THY μὲν 
βασιλείαν ᾿Ἐρεχθεὺς λαμβάνει, τὴν δὲ ἱερωσύνην τῆς ᾿Αθηνᾶς καὶ τοῦ Ποσει- 
δῶνος τοῦ ᾿Εριχθονίου Βούτης. 

ΜΟΙ Δ, eee 

᾿Ἐπιτέλης Οἰνοχάρης Ξῳναύτου Περγασῆθεν ἸΠοσειδῶνι “Epexbet ἀνεθέτην. 

ΤΆ ME 296: 

Ἱερέως Ποσειδῶνος Γαιηόχου καὶ ᾿Βρεχθέως. 

oC. Be Aa, πὲ θὲ: 

Td. Ἰούλιον Σπαρτιατικὸν ἀρχιερέα θε[ὧν] SeBacrav κ[αὶ γέ] νους 
Σε[β]αστῶν ἐκ τοῦ κοινοῦ τῇ ς] ᾿Αχαΐας διὰ βίου πρῶτον τῶν ἀπ᾽ αἰῶνος ὃ 
ἱερεὺς Ποσειδῶν [ος] ᾿Ἐρεχθέος Tarndxov Τι, Κλαύδιος Θεογένης] Παια- 
νιεὺς τὸν ἑαυτοῦ φίλον. 

 Pausanias, i, 26, 5: 

"EcedOotar δέ εἰσι βωμοί, Ποσειδῶνος, ἐφ᾽ οὗ καὶ "EpexOei θύουσιν ἔκ Tov 
μαντεύματος, καὶ ἥρωος Βούτου, τρίτος δὲ Ἡφαίστου. Τραφαὶ δὲ ἐπὶ τῶν 
τοίχων τοῦ γένους εἰσὶ τοῦ Βουταδῶν. 


* Aeschines, Parapresbeia, 147: 
> ᾽ ε ~ ? “ “Ὁ , 3 vl 
EreoBourddas, .... . ὅθεν ἡ τῆς ᾿Αθηνᾶς τῆς Πολιάδος ἐστὶν ἱέρεια. 


° Pausanias, i, 17, 3: 

Μίνως ἡνίκα Θησέα καὶ τὸν ἄλλον στόλον τῶν παίδων ἦγεν és Κρήτην, 
ἐρασθεὶς Περιβοίας, ὥς οἱ Θησεὺς μάλιστα ἠναντιοῦτο, καὶ ἄλλα ὑπὸ ὀργῆς 
ἀπέρριψεν ἐς αὐτὸν καὶ παῖδα οὐκ ἔφη Ποσειδῶνος εἶναι, ἐπεὶ οὐ δύνασθαι τὴν 
σφραγῖδα, ἣν αὐτὸς φέρων ἔτυχεν, ἀφέντι ἐς θάλασσαν ἀνασῶσαί οἱ. 

° Pausanias, i, 38, 2: 

τοῦτον τὸν Εὔμολπον ἀφικέσθαι λέγουσιν ἐκ Θρᾷκης Ποσειδῶνος παῖδα 


» 
ὄντα καὶ Χιόνης. 


* Apollodorus, iii, 15, 4: 

Χιόνη δὲ Ποσειδῶνι μίγνυται. 7 δὲ κρύφα τοῦ πατρὸς Εὔμολπον τεκοῦσα, 
ἵνα μὴ γένηται καταφανής, εἰς τὸν βυθὸν ῥίπτει τὸ παιδίον. Ποσειδῶν δὲ 
ἀνελόμενος εἰς Αἰθιοπίαν κομίζει καὶ δίδωσι Βενθεσικύμῃ τρέφειν, αὐτοῦ 
θυγατρὶ καὶ ᾿Αμφιτρίτης. 

*Tycurgus, 98: 

Φασὶ yap Εὔμολπον τὸν Ποσειδῶνος καὶ Χιόνης μετὰ Θρᾳκῶν ἐλθεῖν τῆς 








70 Erichthonius and the Three Daughters of Cecrops. 


χώρας ταύτης ἀμφισβητοῦντα, τυχεῖν δὲ κατ᾽ ἐκείνους τοὺς χρόνους 
λεύοντα Ἐρεχθέα, γυναῖκα ἔχοντα Πραξιθέαν τὴν Κηφισοῦ θυγατέρα. 
δ8 Homer, Iliad, B 547: 
Οἱ δ᾽ dp’ ᾿Αθήνας εἶχον, ἐυκτίμενον πτολίεθρον, 
δῆμον Ἐρεχθῆος μεγαλήτορος, ὅν ποτ᾽ ᾿Αθήνη 
θρέψε, Διὸς θυγάτηρ, τέκε δὲ ζείδωρος ἄρουρα. 
* Ruripides, Ion, 1004-1009 : 
TIAI. ἰσχὺν ἔχοντας τίνα πρὸς ἀνθρώπου φύσιν ; 
1005 ΚΡ. τὸν μὲν θανάσιμον, τὸν δ᾽ ἀκεσφόρον νόσων. 
ΠΑΙ. ἐν τῷ καθάψασ᾽ ἀμφὶ παιδὶ σώματος ; 
KP. χρυσοῖσι δεσμοῖς: ὃ δὲ δίδωσ᾽ ἐμῷ πατρί. 
ΠΑΙ. κείνου δὲ κατθανόντος εἰς σ᾽ ἀφίκετο ; 
KP. ναί: κἀπὶ καρπῷ γ᾽ αὔτ᾽ ἐγὼ χερὸς φέρω. 
65 a ie 
Pausanias, 1, 24, 7: 
> Ν ~ ε , by. ld » ,) ε , “ Ν > / ~ 
ἐν δὲ τῇ (ἑτέρᾳ) χειρὶ δόρυ ἔχει, καί of πρὸς τοῖς ποσὶν aomis TE κεῖται, 
καὶ πλησίον τοῦ δόρατος δράκων ἐστίν" εἴη δ᾽ ἂν ᾿Εριχθόνιος οὗτος 6 δράκων. 
 Aristophanis Lysistrata, 1. 758- : 
TY. ΓΤ. ἀλλ᾽ οὐ δύναμαι ᾽γωγ᾽ οὐδὲ κοιμᾶσθ᾽ ἐν πόλει, 
ἐξ οὗ τὸν ὄφιν εἶδον τὸν οἰκουρόν ποτε. 
Scholiast, 1. c. : ἐξ οὗ τὸν ὄφιν εἶδον : τὸν ἱερὸν δράκοντα τῆς ᾿Αθηνᾶς, 
Ν 4 “~ “~ 
τὸν φύλακα τοῦ ναοῦ. 
67 d “es 5. , ᾽ Α .,»ἷορ" ᾿ ὝΨΗ a 3» 
Herodotus, viii, 41 : Λέγουσι ᾿Αθηναῖοι ὄφιν μέγαν φύλακα τῆς ἄκρο- 
ἤ > ~ > Δ € ith cal La ~ ‘ hy, bE . ἢ > , 
πόλεως ἐνδιατᾶσθαι ἐν τῷ ἱρῷ. λέγουσί τε ταῦτα Kai δὴ καὶ ὡς ἐόντι ἐπιμήνια 
ἐπιτελέουσι προτιθέντες. τὰ δ᾽ ἐπιμήνια μελιτόεσσά ἐστι. αὕτη δὴ ἡ μελι- 
τόεσσα ἐν τῷ πρόσθε αἰεὶ χρόνῳ ἀναισιμουμένη τότε ἦν ἄψαυστος. 
68 Plutarch, Themistocles, x : 
σημεῖον μὲν λαμβάνων τὸ τοῦ δράκοντος, ὃς ἀφανὴς ἐκείναις ταῖς ἡμέραις 
ἐκ τοῦ σηκοῦ δοκεῖ γενέσθαι: καὶ τὰς καθ᾽ ἡμέραν αὐτῷ προτιθεμένας ἀπαρχὰς 
εὑρίσκοντες ἀψαύστους οἷ ἱερεῖς. 
® Hesychius, 5. v.: Spdxavdos . . . . . ἐπειδὴ δοκεῖ ἡ ᾿Αθηνᾶ παρ᾽ 
αὐτοῖς αὐλίσαι τὸν δράκοντα. Σοφοκλῆς Τυμπανισταῖς. ἢ ὅτι συνέστη 
Κέκροπι. [ἢ ὅτι εἰς δράκοντα μετεμορφώθη]. 
Hesychius, s. ν. οἰκουρὸν ὄφιν: τὸν τῆς Πολιάδος φύλακα δράκοντα, καὶ 
οἱ μὲν ἕνα φασίν, οἱ δὲ δύο ἐν τῷ ἱερῷ τοῦ ᾿Ερεχθέως, τοῦτον δὲ φύλακα τῆς 
ἀκροπόλεώς φασι(ν), ᾧ καὶ μελιτοῦτταν παρατίθεσθαι. 


Literary Sources. 71 


” Suidas, 5. v. Δράκαυλος : 
Σοφοκλῆς Τυμπανισταῖς. ἐπεὶ ἡ ᾿Αθηνᾶ δοκεῖ παρ᾽ αὐταῖς αὐλίσαι τὸν 
/ “ ld 
δράκοντα ταῖς Κέκροπος θυγατράσι. ὅτι συναυλίζονται κατὰ τὸ εἰκὸς 
Κέκροπι ὄντι διφυεῖ. ὅ λί ia τῶν ἐν TH a 7 Ἵ 
ρ vel. ὅτι συναυλίζεται μία τῶν ἐν τῇ ἀκροπόλει δράκοντι, 
προσημερεύουσα τῇ θεῷ. 
71 : A 
Photius, 5. v.: οἰκουρὸν ὄφιν. τὸν τῆς Πολιάδος φύλακα: καὶ 
Ἡρόδοτος: Φύλαρχος δὲ αὐτοῦ δύο. 
12 Eustathius on H ’s Od i 
on Homer’s Odyssey, 1, 357, p. 1422, 1. 7 ἢ.: 
9 ε > ~ A > A ‘ ~ 
Οἵ φασιν, ὡς ἐκεῖθεν καὶ οἰκουρὸς δράκων φύλαξ τῆς Πολιάδος. ἤγουν ἐν 
“~ ~ , 
τῷ ved Πολιάδος διαιτώμενος. ὃ τινὲς προπερισπῶσι καθ᾽ ὁμοιότητα τοῦ 
μῶρος, ἵνα 7 οἰκοῦρος ὡς μῶρος. 
18 . . oe “- 
“ Philostratus, Imagines, ii, 17, Νῆσοι, p. 837: 
vn. al ‘ a “A “A 
καὶ 6 δράκων δὲ 6 τῆς ᾿Αθηνᾶς ὃ ἔτι καὶ viv ἐν ἀκροπόλει οἰκῶν δοκεῖ μοι 
A > al > al “ > “Ὁ ~ > “- 
τὸν ᾿Αθηναίων ἀσπάσασθαι δῆμον ἐπὶ τῷ χρυσῷ, ὃν ἐκεῖνοι τέττιγας ταῖς 
κεφαλαῖς ἐποιοῦντο. 
* Pausanias, vi, 20, 2: 
» 
ἔστν . . . ἱερὸν Εἰλειθυίας, ἐν δὲ αὐτῷ Σωσίπολις ᾿Ηλείοις ἐπι- 


χώριος δαίμων ἔχει τιμάς. τὴν μὲν δὴ Εἰλείθυιαν ἐπονομάζοντες ᾿Ολυμπίαν 


ε , e “~ »ἢ ~ μ᾿ Ν Ψ 
ἱερασομένην αἱροῦνται τῇ θεῷ κατὰ ἔτος ἕκαστον: ἡ δὲ πρεσβῦτις ἡ θερα- 


πεύουσα τὸν Σωσίπολιν νόμῳ τε ἁγιστεύει τῷ λείων καὶ αὐτή, λουτρά τε 
ἐσφέρει τῷ θεῷ καὶ μάζας κατατίθησιν αὐτῷ μεμαγμένας μέλιτι. 

ἴδ Pausanias, vi, 20, 4-5: 

Λέγεται δὲ καὶ ᾿Αρκάδων és τὴν λείαν ἐσβεβληκότων στρατιᾷ, καὶ τῶν 
᾿Ἠλείων σφίσιν ἀντικαθημένων, γυναῖκα ἀφικομένην παρὰ τῶν ᾿Ηλείων τοὺς 
στρατηγούς, νήπιον παῖδα ἔχουσαν ἐπὶ τῷ μαστῷ, λέγειν ὡς τέκοι μὲν αὐτὴ 
τὸν παῖδα, διδοίη δὲ ἐξ ὀνειράτων συμμαχήσοντα ᾿Ηλείοις. Οἱ δὲ ἐν ταῖς 
ἀρχαῖς, πιστὰ γὰρ τὴν ἄνθρωπον ἡγοῦντο εἰρηκέναι, τιθέασι τὸ παιδίον πρὸ 
τοῦ στρατεύματος γυμνόν. ᾿Ἐπηήεσάν τε δὴ οἱ ᾿Αρκάδες, καὶ τὸ παιδίον 
ἐνταῦθα ἤδη δράκων ἦν' ταραχθεῖσι δὲ ἐπὶ τῷ θεάματι τοῖς ᾿Αρκάσι καὶ 
ἐνδοῦσιν ἐς φυγὴν ἐπέκειντο οἱ Ἠλεῖοι, καὶ νίκην τε ἐπιφανεστάτην ἀνείλοντο 
καὶ ὄνομα τῷ θεῷ τίθενται Σωσίπολιν. ἔνθα δέ σφισιν ὃ δράκων ἔδοξεν 
ἐσδῦναι μετὰ τὴν μάχην, τὸ ἱερὸν ἐποίησαν ἐνταῦθα" σὺν δὲ αὐτῷ σέβεσθαι 
καὶ τὴν Εἰλείθυιαν ἐνόμισαν, ὅτι τὸν παῖδά σφισιν ἣ θεὸς αὕτη προήγαγεν ἐς 


3 , 
ἀνθρώπους. 





Erichthonius and the Three Daughters of Cecrops. 


7 Strabo, ix, 393: 

Ἐκαλεῖτο δ᾽ ἑτέροις ὀνόμασι τὸ παλαιόν" καὶ γὰρ Σκιρὰς καὶ Κύχρεια ἀπό 
τινων ἡρώων, ἀφ᾽ οὗ μὲν ᾿Αθηνᾶ τε λέγεται Σκιρὰς καὶ τόπος Σκίρα ἐν τῇ 
᾿Αττικῇ καὶ ἐπὶ Sxipw ἱεροποιία τις καὶ & μὴν ὁ Σκιροφοριών: ἀφ᾽ ob δὲ καὶ 
Κυχρείδης ὄφις, ὅν φησιν Ἡσίοδος τραφέντα ὑπὸ Κυχρέως ἐξελαθῆναι ὑπὸ 
Εὐρυλόχου λυμαινόμενεν τὴν νῆσον, ὑποδέξασθαι δὲ αὐτὸν τὴν Δήμητρα εἰς 
"EXevoiva καὶ γενέσθαι ταύτης ἀμφίπολον. ὠνομάσθη δὲ καὶ Πιτυοῦσσα ἀπὸ 
τοῦ φυτοῦ. 

™ Pausanias, 1, 36, I: 

"Ev Sadopive . . ς. 


δὲ ᾿Αθηναίων πρὸς Μήδους δράκοντα ἐν ταῖς ναυσὶ λέγεται φανῆναι: τοῦτον 


‘ al > Ν ε , ᾿ 
καὶ Κυχρέως ἐστὶν ἱερόν. Ναυμαχούντων 


ὁ θεὸς ἔχρησεν ᾿Αθηναίοις Κυχρέα εἶναι τὸν ἥρωα. 


8 Piutarch, Cleomenes, XxXxXix : 


‘ ~ 5 ’ e ‘ / “ , ‘ ὃ / o 
καὶ τοῦτο κατιδόντες οἱ παλαιοὶ μάλιστα τῶν ζῴων τὸν ὁράκοντα τοῖς 


ἥρωσι συνῳκείωσαν. 

ϑ Pliny, Nat. Hist., xxix, 52: 

Praeterea est ovorum genus in magna fama Galliarum, omissum 
Graecis. Angues enim numerose convoluti salivis faucium corpo- 
rumque spumis artifici conplexu glomerant ; urinum appellatur. 
Druidae sibilis id dicunt in sublime iactari sagoque oportere 
intercipi, ne tellurem attingat ; profugere raptorem equo, serpentes 
enim insequi, donec arceantur amnis alicuius interventu ; experi- 
mentum eius esse, si contra aquas fluitet vel auro vinctum ; at- 
que, ut est Magorum sollertia occultandis fraudibus sagax, certa 
luna capiendum censent, tamquam congruere operationem eam 
serpentium humani sit arbitrii. 

80 Pausanias, iv, 14, 7-8: 

_ ... ᾿Αριστομένης, ὃς καὶ viv ἔτι ὡς ἥρως ἔχει παρὰ Μεσσηνίοις 


᾿ “ΙΝ Ν ‘ ~ , > , ε , ’ 
τιμάς. καὶ οἱ καὶ τὰ τῆς γενέσεως ἐπιφανέστερα ὑπάρξαι νομίζουσι: Νικο- 


τελείᾳ γὰρ τῇ μητρὶ αὐτοῦ δαίμονα ἢ θεὸν δράκοντι εἰκασμένον συγγενέσθαι 
λέγουσι. τοιαῦτα δὲ καὶ Μακεδόνας ἐπὶ Ὀλυμπιάδι καὶ ἐπὶ ᾿Αριστοδάμᾳ 
Σικυωνίους οἶδα εἰρηκότας. διάφορα δὲ τοσόνδε ἦν" Μεσσήνιοι γὰρ οὐκ 
ἐσποιοῦσιν ᾿Αριστομένην Ἡρακλεῖ παῖδα ἢ Διί, ὥσπερ ᾿Αλέξανδρον Αμμωνι 
of Μακεδόνες καὶ “Aparov ᾿Ασκληπιῷ Σικυώνιοι. 


Literary Sources. 73, 


δ Suidas, s. v. Κέκροψ: 

- - - - ἄλλοι δέ, ὅτι τῶν ἀνδρῶν ὡς ἔτυχε μισγομένων ταῖς γυναιξί, καὶ ἐκ 
τούτου μὴ γινωσκομένου ἢ τοῦ παιδὸς παρὰ τοῦ πατρὸς ἢ τοῦ πατρὸς παρὰ 
τοῦ παιδός, αὐτὸς νόμους θέμενος, ὥστε φανερῶς συγγίνεσθαι αὐταῖς, καὶ μιᾷ 
στοιχεῖν, καὶ σχεδὸν εὑρὼν τὰς δύο φύσεις τοῦ τε πατρὸς καὶ τῆς μητρός, 


εἰκότως διφυὴς ἐκλήθη. 


ὃ Harpocration, 5. ν. Παναθήναια : διττὰ Παναθήναια ἤγετο ᾿Αθήνησι, 
τὰ μὲν καθ᾽ ἕκαστον ἐνιαυτόν, τὰ δὲ διὰ πεντετηρίδος, ἅπερ καὶ μεγάλα 
ἐκάλουν. . . . . ἤγαγε δὲ τὴν ἑορτὴν πρῶτος ᾿Ἐριχθόνιος 6 Ἡφαίστου, 
καθά φησιν Ἑλλάνικός τε καὶ ᾿Ανδροτίων, ἑκάτερος ἐν a’ ᾿Ατθίδος. πρὸ 


/ i 7 / “ ae la 
τούτου δὲ ᾿Αθήναια ἐκαλεῖτο, ὡς δεδήλωκεν Ἴστρος ἐν γ΄ τῶν ᾿Αττικῶν. 


88 : gies 
Lucian, Nigrinus, 53: 
" a »s ἴω “~ / , al “ 
ἐν τῷ ἀγῶνι τῶν Παναθηναίων: ληφθέντα μὲν γάρ τινα τῶν πολιτῶν ἄγεσθαι 
Ν bt > 4 9 
παρὰ Tov ἀγωνοθέτην ὅτι βαπτὸν ἔχων ἱμάτιον ἐθεώρει. 
84 " Mh . > , \ 
Harpocration, 5. v. ᾿Αποβάτης, καὶ ἀποβαίνειν, καὶ ἀποβατικοὶ 
τροχοί: 
Δείναρχος κατὰ ᾧ f ὶ ἐν τῇ πρὸς ᾿ ἕνην a f Dpyo 
pxos κατὰ Φορμισίου καὶ ἐν τῇ πρὸς ᾿Αντιφάνην ἀπολογίᾳ, Λυκοῦργός 
> “Ὁ δ / > , ε 3 " ε , 
τε ἐν τῇ πρὸς Δημάδην ἀπολογί. 6 ἀποβάτης ἱππικόν τι ἀγώνισμα, καὶ 
> ~ Ἂ > Id 
ἀποβῆναι τὸ ἀγωνίσασθαι τὸν ἀποβάτην, Kai ἀποβατικοὶ τροχοὶ οἱ ἀπὸ 
ld “ 3 / > Ὁ - ~ 
τούτου τοῦ ἀγωνίσματος. τὰ δ᾽ ἐν αὐτῷ γινόμενα δηλοῖ Θεόφραστος ἐν τῷ 
t 
‘ “ , lal “ “~ 
κ' τῶν νόμων. χρῶνται δέ φησι τούτῳ μόνοι τῶν Ἑλλήνων ᾿Αθηναῖοι καὶ 


Βοιωτοί. 


85 . ᾿ 

> Eratosthenes, Catasterismi, 13: 

ε “ “~ a 

Ηνίοχος. Τοῦτον λέγουσιν, ὅτι ὁ Ζεὺς ἰδὼν πρῶτον ἐν ἀνθρώποις ἅρμα 

al hind ᾽ 
ζεύξαντα ἵππων, ὅς ἐστιν ᾿Ἐριχθόνιος ἐξ Ἡφαίστου καὶ Γῆς γενόμενος, καὶ 

/ bid ~ ae 
θαυμάσας ὅτι τῇ τοῦ Ἡλίου ἀντίμιμον ἐποιήσατο διφρείαν ὑποζεύξας ἵππους 
3 [ω / > ~ 

λευκούς. - - - πρῶτόν τε ᾿Αθηνᾷ πομπὴν ἤγαγεν ἐν ἀκροπόλει καὶ ἐποιήσατο 
πρὸς τούτοις ἐπιφανῆ τὴν θυσίαν αὐτῆς σεμνύνων. λέγει δὲ καὶ Εὐριπίδης 

Ὕ “- a A a 
περὶ τῆς γενέσεως αὐτοῦ τὸν τρόπον τοῦτον: Ἥφαιστον ἐρασθέντα ᾿Αθηνᾶς 
βούλεσθαι αὐτῇ μιγῆναι, τῆς δὲ ἀποστρεφομένης καὶ τὴν παρθενίαν μᾶλλον 
ε , Ν , -“ » ~ ’ὕ a ¢ A , 
αἱρουμένης ἔν τινι τόπῳ τῆς ᾿Αττικῆς κρύπτεσθαι, ὃν λέγουσι Kat ἀπ᾿ ἐκείνου 
προσαγορευθῆναι Ἡ φαισεῖον' ὃς δόξας αὐτὴν κρατήσειν καὶ ἐπιθέμενος πληγεὶς 
".“» ANIA, ~ 56 > ~ Ν > d id / > X ~ ~ “ 
ὑπ᾽ αὐτῆς τῷ δόρατι ἀφῆκε τὴν ἐπιθυμίαν, φερομένης εἰς THY γὴν τῆς σπορας" 
ἐξ ἧς γεγενῆσθαι λέγουσι παῖδα, ὃς ἐκ τούτου Ἐριχθόνιος ἐκλήθη, καὶ 


αὐξηθεὶς τοῦθ᾽ εὗρε καὶ ἐθαυμάσθη ἀγωνιστὴς γενόμενος: ἤγαγε δὲ ἐπιμελῶς 





74 Erichthonius and the Three Daughters of Cecrops. 


τὰ Παναθήναια, καὶ ἅρμα ἡνιόχει ἔχων παραβάτην ἀσπίδιον ἔχοντα καὶ τριλο- 
φίαν ἐπὶ τῆς κεφαλῆς" ἀπ᾽ ἐκείνου δὲ κατὰ μίμησιν ὃ καλούμενος ἀποβάτης. 

86. Aristides, Panathenaicus, 107 : 

καὶ ζεύγνυσιν ἐν τῇδε TH γῇ πρῶτος ἀνθρώπων ὁ τῆσδε τῆς θεοῦ πάρεδρος 
ἅρμα τέλειον σὺν τῇ θεῷ καὶ φαίνει πᾶσι τὴν τελείαν ἱππικήν. 

Scholion in Aristidis Panathenaicum, ed. Dind., 3, 62: 

ἐν τῇ ἀκροπόλει ὀπίσω αὐτῆς (τῆς ᾿Αθηνᾶς) γέγραπται ἅρμα ἐλαύνων, ὡς 


~ ~ ~ “~ ‘ > ‘ / ‘ 4" > "Ὁ » LA 
TPWTOS TOUTO Τῆς θεοῦ δεξάμενος, ἐπειδὴ τροπὸν τινα υἱος αὐτῆς ἐδόκει. 


81 Themistius, Oratio, 27, 3378: 

Καΐτοι καὶ ἵππων ἅρμα ὑπ᾽ ᾿Ερεχθέως πρῶτον ζευχθῆναι λέγεται. 

* Stephanus Byzantius, s. v. ᾿Αγραυλή : δῆμος ᾿Αθήνησι τῆς Ἔρε- 
χθηίδος φυλῆς. τινὲς δὲ ᾿Αγρυλὴ γράφουσιν ἄνευ τοῦ α, ᾿Αγρυλῆθεν. 
θέλει δὲ τὸ ἃ ἀπὸ ᾿Αγραύλου τῆς Κέκροπος θυγατρός. τρεῖς δὲ ἦσαν, ἀπὸ 
τῶν αὐξόντων τοὺς καρποὺς ὠνομασμέναι, Πάνδροσος, "Epon, ΓΑγραυλος. 

89 Hesychius, 5. v.: ἄγραυλοι: οἱ ἐν ἀγρῷ νυκτερεύοντες. 

ἀγραύλοιο: ἐν ἀγροῖς αὐλιζομένου. 

ἄγραυλον: ὕπαιθρον, καὶ ἔρημον. ἢ ἐν ἀγρῷ αὖλι- 
ζόμενον. ἢ καπυρόν. 

ἀγραυλῶ: ον ws ἐνθήρῳ τόπῳ καὶ πλήρει 


ἀγρευμάτων. 


90 Porphyrius, De Abstinentia, II, 54: 

ἐν δὲ τῇ νῦν Σαλαμῖνι, πρότερον δὲ Κορωνίδι ὀνομαζομένῃ, μηνὶ κατὰ 
Κυπρίους ᾿Αφροδισίῳ ἐθύετο ἄνθρωπος τῇ ᾿Αγραύλῳ τῇ Κέκροπος καὶ νύμφης 
᾿Αγραυλίδος. καὶ διέμενε τὸ ἔθος ἄχρι τῶν Διομήδους χρόνων’ εἶτα μετέ- 
βαλεν, ὥστε τῷ Διομήδει τὸν ἄνθρωπον θύεσθαι: ὑφ᾽ ἕνα δὲ περίβολον ὅ τε τῆς 
᾿Αθηνᾶς νεὼς καὶ ὁ τῆς ᾿Αγραύλου καὶ Διομήδους. ὁ δὲ σφαγιαζόμενος ὑπὸ 
τῶν ἐφήβων ἀγόμενος τρὶς περιθεῖ τὸν βωμόν' ἔπειτα ὃ ἱερεὺς αὐτὸν λόγχῃ 
ἔπαιεν κατὰ τοῦ στομάχου, καὶ οὕτως αὐτὸν ἐπὶ τὴν νησθεῖσαν πυρὰν 


ὡλοκαύτιζεν. 


ΤΑ, FE, 1.2: 

Κουροτρόφου ἐξ ᾿Αγλαύρου Δήμη τ]ρος. 

#C 1.G., 7716. Painted on ἃ red-figure amphora : 

Κέκροψ]. “AyAavpos. Ἔ [ρ] εχ [0] ε[0]ς. [Ἔ]ρσ[η]. [[Ὡ]ρείθυ [ta]. 
Bopas [Ila] vdpocos. 


Literary Sources. 


C. I. G., 7718. Fragment of a red-figure vase : 

"AyAaupos. 

98 Kusebius, Praeparatio Evangelica, iv, 16, 2 (1556): 

2. ἐν δὲ τῇ viv Σαλαμῖνι, πρότερον δὲ Κορωνείᾳ ὀνομαζομένῃ, μηνὶ κατὰ 
Κυπρίους ᾿Αφροδισίῳ, ἐθύετο ἄνθρωπος τῇ ᾿Αγραύλῳ τῇ Κέκροπος καὶ 
νύμφης ᾿Αγραυλίδος. καὶ διέμενε τὸ ἔθος ἄχρι τῶν Διομήδους χρόνων: εἶτα 


μετέβαλεν, ὥστε τῷ Διομήδει τὸν ἄνθρωπον θύεσθαι: ὑφ᾽ ἕνα δὲ περίβολον 


ὅ τε τῆς ᾿Αθηνᾶς νεὼς καὶ 6 τῆς ᾿Αγραύλου καὶ Διομήδους. ὁ δὲ σφαγιαζό- 
” 


ε A Ὁ » , > Ld ‘ A Ν id | ee ‘A 
μενος ὑπὸ τῶν ἐφήβων ἀγόμενος τρὶς περιέθει τὸν βωμόν: ἔπειτα ὃ ἱερεὺς 
> Ν Ld Ν ~ al ἣ ν 3 ‘A ih hy, “~ 
αὐτὸν λόγχῃ ἔπαιε κατὰ TOD στομάχου, Kal οὕτως αὐτὸν ἐπὶ THY νησθεῖσαν 
πυρὰν ὡλοκαύτιζον. τοῦτον δὲ τὸν θεσμὸν Διίφιλος ὁ τῆς Κύπρου βασιλεὺς 
3 * “ 
κατέλυσε, κατὰ τοὺς Σελεύκου χρόνους τοῦ θεολόγου γενόμενος, τὸ ἔθος εἰς 


“ rd > ~ 
βουθυσίαν μεταστήσας. προσήκατο δὲ 6 δαίμων avr ἀνθρώπου τὸν βοῦν. 


“ Eusebius, De Laudibus Constantini, 13, p. 646 b. 

ἐν δὲ Σαλαμῖνι id’ ἕνα περίβολον ᾿Αθηνᾶς ᾿Αγραύλιδος καὶ Διομήδους 
" / dl ll, \ / ‘ ‘al » © 4 \ > A , 
ἐλαυνόμενός Tis ἀνὴρ τρὶς περιέθει τὸν βωμόν, ἔπειτα ὃ ἱερεὺς αὐτὸν λόγχῃ 
ἔπαιε κατὰ τοῦ στομάχου, καὶ οὕτως αὐτὸν ἐπὶ τὴν νησθεῖσαν πυρὰν 


ὡλοκαύτιζεν. 


® Scholia in Demosthenis xix, 303 : 
καὶ τὸ , » “~ "A od | » », , ~ K , 6 , ε 
ὃν ἐν τῷ τῆς ᾿Αγραύλου] ἔστι μὲν μία τῶν Κέκροπος θυγατέρων ἢ 
ἼΑγραυλος. ἐν δὲ τῷ τεμένει αὐτῆς οἱ ἐξιόντες εἰς τοὺς ἐφήβους ἐκ παίδων 
‘ με Ν ε ~ ΝΜ ἤ ΄Ὁ ‘al ε Ἀ 
μετὰ πανοπλιῶν ὥμνυον ὑπερμαχεῖν ἄχρι θανάτου τῆς θρεψαμένης. ἡ δὲ 
ἱστορία αὕτη: "Αγραυλος καὶ "Epon καὶ ΠΠάνδροσος θυγατέρες Κέκροπος, ὥς 
φησιν ὃ Φιλόχορος. λέγουσι δὲ ὅτι, πολέμου συμβάντος παρ᾽ ᾿Αθηναίοις, 
bid Ν > , +e , Ν ra , ὟΝ) 
ὅτε Εὕὔμολπος ἐστράτευσε κατὰ ᾿Ερεχθέως, καὶ μηκυνομένου τούτου͵ ἐχρησεν 
ὁ ᾿Απόλλων ἀπαλλαγήσεσθαι, ἐάν τις ἀνέλῃ ἑαυτὸν ὑπὲρ τῆς πόλεως. ἣ 
al Ν ε a) “om, δ. ἢ 3 , μὴ Ν ε ‘ > 
τοίνυν "AypavAos ἑκοῦσα αὑτὴν ἐξέδωκεν εἰς θάνατον. ἔρριψε yap ἑαυτὴν ἐκ 
- ’ > > / ~ , ε ‘\ ε Ν 4 > , 
τοῦ τείχους. εἶτα ἀπαλλαγέντες τοῦ πολέμου ἱερὸν ὑπὲρ τούτου ἐστήσαντο 
αὐτῇ παρὰ τὰ προπύλαια τῆς πόλεως" καὶ ἐκεῖσε ὥμνυον οἱ ἔφηβοι μέλλοντες 


3 > , 
ἐξιέναι εἰς πόλεμον. 


* Suidas, 5. v. "Apetos πάγος : "Apeos δέ, ἐπεὶ τὰ φονικὰ 
δικάζει, ὁ δὲ ΓΑρης ἐπὶ τῶν φόνων. ἢ ὅτι ἔπηξε τὸ δόρυ ἐκεῖ ἐν τῇ πρὸς 
Ποσειδῶνα ὑπὲρ ᾿Αλιῤῥοθίου δίκῃ, ὅτε ἀπέκτεινεν αὐτὸν βιασάμενον 
᾿Αλκίππην τὴν αὐτοῦ καὶ ᾿Αγραύλου τῆς Κέκροπος θυγατρός, ὥς φησιν 


ε 
Ἑλλάνικος ἐν α΄. 





76 Erichthonius and the Three Daughters of Cecrops. 


* Ovid, Metamorphoses, 11, 825-832: 
Utque malum late solet inmedicabile cancer 
Serpere, et illaesas vitiatis addere partes, 
Sic letalis hiems paulatim in pectora venit 
Vitalesque vias et respiramina clausit. 
Non conata loqui est, nec, si conata fuisset, 
Vocis habebat iter. Saxum iam colla tenebat, 
Oraque duruerant, signumque exsangue sedebat. 
Nec lapis albus erat : sua mens infecerat illam. 


95 Scholion in Sophoclis Oedipum Coloneum, 1053 : 
_ - - Εὐμόλπου yap γενέσθαι Κήρυκα, τοῦ δὲ Εὔμολπον, τοῦ δὲ ᾿Αντί- 


φημον, τοῦ δὲ Μουσαῖον τὸν ποιητήν, τοῦ δὲ Εὔμολπον τὸν καταδείξαντα τὴν 


μύησιν καὶ ἱεροφάντην γεγονότα. 

989 Plutarch, Alcibiades, 34: 

ἯΙ yap ἡμέρᾳ κατέπλευσεν ἐδρᾶτο τὰ Πλυντήρια τῇ θεῷ. Δρῶσι δὲ τὰ 
ὄργια Πιραξιεργίδαι Θαργηλιῶνος ἕκτῃ φθίνοντος ἀπόρρητα, τόν τε κόσμον 


καθελόντες καὶ τὸ ἕδος κατακαλύψαντες. 


1 Photius, Lexicon, 5. v. Καλλυντήρια καὶ πλυντήρια : 

ἑορτῶν ὀνόματα. γίνονται μὲν αὗται Θαργηλιῶνος μηνός, ἐννάτῃ μὲν ἐπὶ 
δέκα καλλυντήρια, δευτέρᾳ δὲ φθίνοντος τὰ πλυντήρια" τὰ μὲν πλυντήριά 
φησι διὰ (τὸ μετὰ) τὸν θάνατον τῆς ᾿Αγραύλου ἐντὸς ἐνιαυτοῦ μὴ πλυθῆναι 
(τὰς ἱερὰς) ἐσθῆτας, κτλ. 

1! Bekker, Anecdota Graeca, 1, 270: 

Αγραυλος yap ἱέρεια πρώτη γενομένη τοὺς θεοὺς ἐκόσμησε. Πλυντήρια 
δὲ καλεῖται διὰ τὸ μετὰ τὸν θάνατον τῆς ᾿Αγραύλου ἑνὸς ἐνιαυτοῦ μὴ 
πλυθῆναι τὰς ἱερὰς ἐσθῆτας. 

12 Xenophon, Hell., 1, 4, 12: 

κατέπλευσεν ἐς Tov Πειραιᾶ ἡμέρᾳ ἡ Πλυντήρια ἦγεν ἡ πόλις, τοῦ ἕδους 
κατακεκαλυμμένου τῆς ᾿Αθηνᾶς, ὅ τινες οἰωνίζοντο ἀνεπιτήδειον εἶναι καὶ 
αὐτῷ καὶ τῇ πόλει: ᾿Αθηναίων γὰρ οὐδεὶς ἐν ταύτῃ τῇ ἡμέρᾳ οὐδενὸς σπου- 
δαίου ἔργου τολμήσαι ἂν ἅψασθαι. 

mC 1. A., ii, 469, ll. 4---9f: 

ἐπειδὴ of ἔφηβοι. . . ἐξήγαγον δὲ κ[αὶτ] ὴν Παλλάδα Φ[αληροῖ κἀκεῖθεν 


πάλιν συνει] σήγαγον μετὰ [φ] ὠτὸς [μετὰ πάσ]ης εὐκοσμίας. 


Literary Sources. 77 


1% Suidas, iv, p. 1273, 7: 
ε Ν ld Ν “~ al Ἀ Ν > / 
οἱ δὲ νομοφύλακες... Kal TH Παλλάδι τὴν πομπὴν ἐκόσμουν, ὅτε κομίζοιτο 
τὸ ξόανον ἐπὶ τὴν θάλασσαν. 
105 Photius, Lexicon, 5. v. Aovrpides : 
, / Ἂ ν ΚΝ ~ > “ 3 ~ ‘ 
δύο κόραι περὶ τὸ ἕδος τῆς ᾿Αθηνᾶς. ἐκαλοῦντο δὲ αὗται καὶ πλυντρίδες" 
οὕτως ᾿Αριστοφάνης. 
106 , 
Hesychius, 5. v. Πραξιεργίδαι : 
ε δ Κα Cal ~ > “Ὁ i 
οἱ τὸ ἕδος τὸ ἀρχαῖον THs ᾿Αθηνᾶς ἀμφιεννύντες. 
101 » 
Etymologicum Magnum, p. 494, 25, 5. V. κατανίπτης : 
* ee ἤ Ἄ , > , ε ,» a“ , Lal 
H ἐπώνυμον τινός, ἢ ἱερωσύνη ᾿Αθήνησι, ὃ τὰ κάτω τοῦ πέπλου τῆς 
> ~ « 
Αθηνᾶς ῥυπαινόμενα ἀποπλύνων. 
108 "Ἔν. 
Oe Le Δ... ἢ 3360. 
> , er Ww ΄ > ΄ , 
AyAavpov ἱέρεα Φειδοστράτη ᾿Ετεοκλέους Αἰθαλίδου θυγάτηρ. 
109" ee , ᾿ 
Ἐφημερὶς Ἀρχαιολογική, 1883, 141: 
ἱέρειαν Πολιάδος ᾿Αθηνᾶς, καθ᾽ ὑπομνηματισμὸν τῆς ἐξ ᾿Αρείου πάγου 
“  » , ~ ~ “ν᾿ “ἡ ~ A , 
βουλῆς καὶ ἐπερώτημα τῆς βουλῆς τῶν φ΄ καὶ τοῦ δήμου, τὸ γένος τὸ Πραξι- 
A i, > , » Ll ~ ".. ‘ A 
εργιδῶν Σαβεινιανὴν ᾿Αμιλλών (?), εὐσεβείας THs περὶ τὴν Θεὸν ἕνεκεν. 
11 : ε , 
" Hesychius, 5. v. Ἡγητηρί: 
/ 4 > » Ὁ € “~ al Ul , 
παλάθη cixwv: ἐν yap TH ἑορτῇ Πλυντηρίων φέρουσι παλάθην συγκειμένην 
» » / 5 3 Ld bid “ lal 
ἐξ ἰσχάδων διὰ τὸ τοὺς αὐτόχθονας ἥμερον καρπὸν φαγεῖν πρῶτον τῶν σύκων. 
111 il eee 
Herodotus, villi, 53: 
/ > al ‘ ε Ν ~ / > 
ταύτῃ ἀνέβησάν τινες κατὰ τὸ ἱρὸν τῆς Κέκροπος θυγατρὸς AyAavpou, 
καΐ τοι περ ἀποκρήμνου ἐόντος τοῦ χώρου. 
112 in 
Polyaenus, i, 21, 2: 
ee Ld / > 
οἱ ἐπίκουροι προελθόντες ἀράμενοι τὰ ὅπλα κατήνεγκαν εἰς TO ἱερὸν τῆς 
Αγραύλου. 
118 δ᾽. 
Plutarch, Alcibiades, 15: 
> Ν > μ᾿ μ᾿ “ ~ , “ > , 
Οὐ μὴν ἀλλὰ καὶ τῆς γῆς συνεβούλευεν ἀντέχεσθαι τοῖς ᾿Αθηναίοις, καὶ 
‘ el , rd - > 
τὸν ἐν ᾿Αγραύλου προβαλλόμενον ἀεὶ τοῖς ἐφήβοις ὅρκον ἔργῳ βεβαιοῦν. 
? id Ν bid , ~ “ - »" ld 
Ομνύουσι yap ὅροις χρήσασθαι τῆς ᾿Αττικῆς πυροῖς, κριθαῖς, ἀμπέλοις, 
> al a 
ἐλαίαις, οἰκείαν ποιεῖσθαι διδασκόμενοι τὴν ἥμερον Kai καρποφόρον. 
uu 
* Demosthenes, xix, 303: 
/ ε ‘ 
τίς ὁ τοὺς μακροὺς καὶ καλοὺς λόγους δημηγορῶν, καὶ τὸ Μιλτιάδου καὶ 
Ν / ἢ) 3 a “ > , ‘el 
τὸ Θεμιστοκλέους ψήφισμα ἀναγιγνώσκων καὶ τὸν ἐν TO τῆς Αγλαύρου τῶν 


ἐφήβων ὅρκον ; 





78 Erichthonius and the Three Daughters of Cecrops. 


5 Tycurgus, contra Leocratem, 76: 

Ψ ὦν Ν Ν bid a 2 ‘ / ε “ > Ν > ‘ 

ὑμῖν yap ἔστιν ὅρκος, ὃν ὀμνύουσι πάντες οἱ πολῖται, ἐπειδὰν εἰς TO ληξι- 

Ν »" » “~ ν '᾿ὶ , al Ν ε ‘ bid 
ἀρχικὸν γραμματεῖον ἐγγραφῶσι καὶ ἔφηβοι γένωνται, μήτε τὰ ἱερὰ ὅπλα 
a , \ , , > o x a , ae , 
καταισχυνεῖν μήτε τὴν τάξιν λείψειν, ἀμυνεῖν δὲ τῇ πατρίδι καὶ ἀμείνω παρα- 

δώσειν. 

"6 Scholion in Aristophanis Thesmophoriazusas, 533 : 

κατὰ τῆς ᾿Αγραύλου ὥμνυον: κατὰ δὲ τῆς Πανδρόσου σπανιώτερον. 

Ν ‘ ha 3 ε ; 
κατὰ δὲ τῆς ἜἜρσης οὐχ εὑρήκαμεν. 

"ΠΤ Hesychius, 5. v. “AyAavpos : 

θυγάτηρ Κέκροπος. παρὰ δὲ ᾿Αττικοῖς Kat ὀμνύουσιν κατ᾽ αὐτῆς. ἦν δὲ 
ἱέρεια τῆς ᾿Αθηνᾶς. 

48 Pollux, viii, 105-106 : 

καὶ ὥμνυον (οἱ ἔφηβοι) ἐν ᾿Αγραύλου: οὐ καταισχυνῶ τὰ ὅπλα, οὐδ᾽ 
> Ls Ν 4 blll “ > “ Ν ὌΝ ἈΝ.» ε “ Ν 
ἐγκαταλείψω τὸν παραστάτην, ᾧ ἂν στοιχῶ, ἀμυνῶ δὲ καὶ ὑπὲρ ἱερῶν καὶ 
ὥ a \ , ‘ \ a \ Ἢ ΄ ᾽ ΄ν ἢ 
ὁσίων καὶ μόνος καὶ μετὰ πολλῶν, καὶ τὴν πατρίδα οὐκ ἐλάττω παρα- 
δώσω, πλεύσω δὲ καὶ καταρόσω, ὁπόσην ἂν παραδέξωμαι: καὶ συνήσω τῶν 
ἀεὶ κρινόντων, καὶ τοῖς θεσμοῖς τοῖς ἱδρυμένοις πείσομαι, καὶ οὕς τινας 
ἄλλους ἱδρύσεται τὸ πλῆθος ἐμφρόνως" καὶ ἄν τις ἀναιρῇ τοὺς θεσμοὺς ἢ 

᾿, ‘0 > > , > “ δὲ \ / Ν ‘4 , Ν ‘ 
μὴ πείθηται, οὐκ ἐπιτρέψω, ἀμυνῶ δὲ καὶ μόνος καὶ μετὰ πάντων' καὶ τὰ 
ἱερὰ τὰ πάτρια τιμήσω. ἵστορες θεοί, “Aypavdos, ᾿Ενυάλιος, "Apys, Ζεύς, 
Θαλλώ, Αὐξώ, Ἡγεμόνη. 
119 cmc ἃ ‘a 
Pausanias, 1, 27, 3: 

Παρθένοι δύο τοῦ ναοῦ τῆς Πολιάδος οἰκοῦσιν ov πόρρω, καλοῦσι δὲ 
᾿Αθηναῖοι σφᾶς ἀρρηφόρους: αὗται χρόνον μέν τινα δίαιταν ἔχουσι παρὰ τῇ 
θ “ ‘ δὲ »“ ε “ ὃ “ > ‘ (ὃ " ΕῚ θ » ’ 

eo, παραγενομένης δὲ τῆς ἑορτῆς δρῶσιν ἐν νυκτὶ τοιάδε: ἀναθεῖσαι σφισιν 
ἐπὶ τὰς κεφαλὰς ἃ ἡ τῆς ᾿Αθηνᾶς ἱέρεια δίδωσι φέρειν, οὔτε ἡ διδοῦσα ὁποῖόν 
τι δίδωσιν εἰδυῖα, οὔτε ταῖς φερούσαις ἐπισταμέναις. Ἔστι δὲ περίβολος ἐν 
τῇ πόλει τῆς καλουμένης ἐν Κήποις ᾿Αφροδίτης οὐ πόρρω, καὶ δι᾽ αὐτοῦ 

Fl ε ἤ 3 , / ,) ε / Ll Ν Ν Ν 
κάθοδος ὑπόγαιος αὐτομάτη: ταύτῃ κατίασιν ai παρθένοι: κάτω μὲν δὴ τὰ 
φερόμενα λείπουσιν, λαβοῦσαι δὲ ἄλλο τι κομίζουσιν ἐγκεκαλυμμένον. Καὶ 
τὰς μὲν ἀφιᾶσιν ἤδη τὸ ἐντεῦθεν, ἑτέρας δὲ ἐς τὴν ἀκρόπολιν παρθένους 
ἄγουσιν ἀντ᾽ αὐτῶν. 

120 -- ' 

ΓΤ eae. £499 : 

[Α]θη[νᾷ ᾿Απο]λ[λ]ών[ιος - - - ᾿ΑἸφιδναῖο [s τὴν θ]υγατέρα 
᾿Α[ν] θεμί[αν] κ[αὶ] ὁ θεῖος Οὐλι[άδης καὶ] ἡ μήτηρ Φιλω τέρα] 
ἐζῤῥη] φορήσασα[ν a] νέθηκαν. 


Literary Sources. 79 


πο A eh, 238s: 
᾿Αθηνᾷ καὶ [Παϊ]νδρόσῳ - - - os Διονυσικλέους Τρινεμεεὺς [τὴ]ν 
θυγατέρα Φίλαν ἀνέθηκεν ἐῤῥηφορήσασαν. 
ΟΣ A, 3 Paes = 
"AOnva ᾿Αγίας Νικάρχου Εὐωνυμεὺς τὴν θυγατέρα Ξενοστράτην ἐῤῥηφο- 
ροῦσαν, καὶ ἣ μήτηρ Δημ[η]τρία Βούλωνος Παιανιέω[ς] θυγάτηρ καὶ οἱ 
ἀδελφοὶ ΓΑ [ρ] κετος ᾿Ἐπικράτης Βούλων Ξενοφῶν ἀνέθηκαν. 
ΤΟ E,. Ae a Bee: 
Παναρίσταν Μαντίου Μαραθωνί[ ου ὁ πατὴρ] 
καὶ ἡ μήτηρ Θεοδότη Δωσιθέου ἐγ Μυρινούττης] 
θυγάτηρ καὶ οἱ ἀδελφοὶ Κλεομέν[ης καὶ - - -] 
ἐ] ῥῥηφορήσασαν ᾿Αθηνᾷ Πολιά[δι καὶ Πανδρόσῳ] 
ἀνέθηκαν. 
ΩΤ ΒΡ: 
.. . [τὴν ἑαυτῶν] θυγατέρα Να[υ] σιστράτην é[ppypopycacay ᾿Αθηνᾷ]) 
Πολιάδι καὶ Πανδρόσ[ῳ ἀνέθηκαν ἐ] πὶ ἱερήας Καλλιστ[οῦς]. 
"5 Hesychius, 5. v. Ἐῤῥηφόροι: 
οἱ τῇ Epon ἐπιτελοῦντες τὰ νομιζόμενα. 


26 Moeris, s. v. Ἐρρηφόροι: 


᾿Αττικῶς, at τὴν δρόσον φέρουσαι τῇ “Epon, ἥτις ἦν μία τῶν Kexporidwv, 
om CS .. 55. fe,  ὉΟᾺ : 

"Eppynddpov πατήρ με, πότνα, σ[οί, Ged, | 

Σαραπίων μήτηρ τ᾽ ἔθηκε Χ]ρη[ σίμη] 

τὴν σήν, Θεαν[ώ!. πέντε καὶ [συναίμονες. | 


δὸς δ᾽ οἷς μὲν ἥβην, οἷς ὃ[ὲ γηράσκειν καλῶς] 
mC. Τ A. 3 456 (hu are * 
13. ἐπ]έδωκε δὲ καὶ τὴν ἑαυτοῦ θυγατ[ έρα 
᾿Ἐπιδαύρια ἀῤῥηφοροῦσαν βουλόΪ μενος 
πρὸς τούς θεοὺς τιμάς, κτλ. 
™C. 1. A., iii, 822a. (p. 505): 
Ψηφισαμένης τῆς βουλῆς τῶν $ Τελέτη Γλαύκου Κηφεισιέως Ov( yaryp), 
ἀρρηφορήσασα, τὸν ἑαυτῆς v[t]ov Γλαῦκον M[é]pvovo[s ᾿Αν]αφλύστιον, 
airnoapé[vov το] ὃ ἀνδρὸς KA(avdiov) ᾿Αττι[κοῦ....... 
130 Scholion in Aristophanis Lysistratam, 642 : 
ἠρρηφόρουν : Οἱ μὲν διὰ τοῦ a, ἀρρηφορία, ἐπειδὴ τὰ ἄρρητα ἐν κίσταις 











80 Erichthonius and the Three Daughters of Cecrops. 


ἔφερον TH θεῷ αἱ παρθένοι. οἱ δὲ διὰ τοῦ € ἐρσεφορίαᾳ. τῇ yap Epoy 
πομπεύουσι, τῇ Κέκροπος θυγατρὶ, ὡς ἱστορεῖ Ἴστρος. 

18 Syidas, 320, 5. v. ᾿Αῤῥηφορά : 

θυσία. εἰ μὲν διὰ τοῦ ἄλφα, “Appydopia- ἐπειδὴ τὰ ἄῤῥητα ἐν κίσταις 
ἔφερον τῇ Θεῷ αἱ παρθένοι" εἰ δὲ διὰ τοῦ €, Ἑρσεφορία: τῇ γὰρ Ἕρσῃ 
ἐπόμπευον τῇ Κέκροπος θυγατρί. Καὶ ᾿Αῤῥηφόροις, καὶ ᾿Αῤῥηφόροι, αἱ τὰ 
ἄῤῥητα φέρουσαι μυστήρια. ᾿Αῤῥηφόροι καὶ παναγεῖς γυναῖκες. 

182 Aristophanes, Lysistrata, 640-3: 

ΧΟΡ, TFN. 
εἰκότως, ἐπεὶ χλιδῶσαν ἀγλαῶς ἔθρεψέ με. 
ἑπτὰ μὲν ἔτη γεγῶσ᾽ εὐθὺς ἠρρηφόρουν' 
εἶτ᾽ ἀλετρὶς ἢ δεκέτις οὖσα τἀρχηγέτι'" 
κᾷτ᾽ ἔχουσα τὸν κροκωτὸν ἄρκτος 7) Βραυρωνίοις. 

18 Harpocration, 5. v. ἀρρηφορεῖν : 

Δείναρχος κατὰ Πυθέου, τέσσαρες μὲν ἐχειροτονοῦντο δι᾿ εὐγένειαν 
ἀρρηφόροι, δύο δὲ ἐκρίνοντο, at τῆς ὑφῆς τοῦ πέπλου ἦρχον καὶ τῶν ἄλλων 
τῶν περὶ αὐτόν. λευκὴν δ᾽ ἐσθῆτα ἐφόρουν. εἰ δὲ χρυσία περιέθεντο, ἱερὰ 
ταῦτα ἐγίνετο. 

18 Hesychius, 5. v. ᾿Αῤῥηφορί : 

ἑκατέρως λέγουσιν οἱ συγγραφεῖς. κἂν μὲν διὰ τοῦ € ἐρρηφορία, διὰ τὸ 
τῆς Ἕρσης ἐγκατειλῆσθαι τὴν πομπήν' ἐὰν δὲ διὰ τοῦ ἃ, ἐπεὶ ἐπ᾿ ἀῤῥήτοις 
συνέστη. 

36 Suidas, 319, 5. V., Appyvodopeiv (Αῤῥηφορεῖνν) : 

τέσσαρες μὲν ἐχειροτονοῦντο τῶν εὐγενῶν, δύο δὲ ἐκρίνοντο, αἵ τινες ἦρχον 
τῆς ὑφῆς τοῦ πέπλου καὶ τῶν ἄλλων τῶν περὶ αὐτήν. λευκὴν δὲ ἐσθῆτα 
ἐφόρουν. εἰ δὲ χρυσία περιέθεντο, ἱερὰ ταῦτα ἐγίνετο. 

186 Syidas, 823, 5. V. ἐπιώψατο : 

κατέλεξεν, ἐξελέξατο. ἔστι δ᾽ ᾿Αττικόν. ὃ βασιλεὺς ἐπιώψατο ἀρρηφό- 


ρους. οἷον, κατέλεξεν, ἐξελέξατο. Πλάτων ἐν Νόμοις. 


ι᾽ Etymologicum Magnum, 149, 13, 5. V- ᾿Αρρηφόροι καὶ 
᾿Αρρηφορία : 

Ἑορτὴ ἐπιτελουμένη τῇ ᾿Αθηνᾷ, ἐν Σκιρροφοριῶνι μηνί. Λέγεται δὲ καὶ 
διὰ τοῦ E, éppydopia. Παρὰ τὸ ἄρρητα καὶ μυστήρια φέρειν. Ἤ ἐὰν διὰ 
τοῦ BE, παρὰ τὴν Ἕρσην" τὴν Κέκροπος θυγατέρα, ἑρσηφορίαᾳ. Ταύτῃ γὰρ 
ἦγον τὴν ἑορτήν. 


[* Mss. Ἕρσιν.] 


Literary Sources. 


18 BEtymologicum Magnum, p. 149, 18, 5. V. ᾿Αῤῥηφορεῖν : 

Τὸ χρυσῆν ἐσθῆτα φορεῖν, καὶ χρυσία: τέσσαρες δὲ παῖδες ἐχειροτονοῦντο 

> 5 , 3 / > i, Ay ε Ν id ΄ LA ἂ 4 
κατ᾽ εὐγένειαν ἀρρηφόροι ἀπὸ ἐτῶν ἑπτὰ μέχρις ἕνδεκα. Τούτων δὲ δύο 
διεκρίνοντο, οἱ διὰ τῆς ὑφῆς τοῦ ἱεροῦ πέπλου ἤρχοντο καὶ τῶν ἄλλων τῶν 
περὶ αὐτόν. Λευκὴν δὲ ἐσθῆτα ἐφόρουν καὶ χρυσία. 

9 Bekker, Anecdota Graeca, i, 446, 5. v. “Appypopety : 

τέσσαρες μὲν ἐχειροτονοῦντο τῶν εὐγενῶν, δύο δ᾽ ἐκρίνοντο, αἵ τινες ἦρχον 
τῆς ὑφῆς τοῦ πέπλου καὶ τῶν ἄλλων τῶν περὶ αὐτήν. λευκὴν δὲ ἐσθῆτα 
ἐφόρουν. εἰ δὲ χρυσία περιέθεντο, ἱερὰ ταῦτα ἐγένοντο. 

40 Pollux, x, τοῦ : 

Ν Ν ν δι Σ Ν ᾿ - , Ν “ ».. ἢ 3 “ἢ 

ἔστι δὲ καὶ ἑλένη πλεκτὸν ἀγγεῖον σπάρτινον, τὰ χείλη οἰσύινον, ἐν ᾧ 
φέρουσιν ἱερὰ ἄρρητα τοῖς Ἑλενηφορίοις. εἰ δὲ βούλει καὶ ἄλλα τῶν ἱερῶν 
σκενῶν, ἔστι μὲν ὑφάσματα, καλεῖται δὲ ἰστριανόν, προτόνιον, ἡμίμιτρον. 
ποδώνυχον ἡ ἐσθὴς τῆς ἱερείας τῆς Πανδρόσου. 

41 Athenaeus, 111, 80, p. 114, a: 

Κράτης δ᾽ ἐν β' ᾿Αττικῆς Διαλέκτου, θάργηλον καλεῖσθαι τὸν ἐκ τῆς συγκο- 
μιδῆς πρῶτον γινόμενον ἄρτον---καὶ τὸν SHSAMITHN. οὐχ ἑώρακε δὲ οὐδὲ 
τὸν ANASTATON καλούμενον, ὃς ταῖς ἀρρηφόροις γίνεται. 

me CTA 9: 

AIIOAAQNOS : EP3O: 
᾿Απόλλωνος Ἕρσου 

48 Aeschylus, Agamemnon, 140, ff: 

τόσον περ εὔφρων, καλά, 
δρόσοισι λεπτοῖς μαλερῶν λεόντων, 
, LAU » / 
πάντων τ᾽ ἀγρονόμων φιλομάστοις 
θηρῶν ὀβρικάλοισι τερπνά, κτλ. 
“4 Ftymologicum Magnum, p. 377, 38, 5. v- Ἕρσαι : 


- , “ 
Ai ἐν ἔαρι γεννηθεῖσαι: ἢ αἱ ἁπαλαὶ καὶ τελείως νέαι, μεταφορικῶς, ὡς 


᾿Αριστόνικος ἐν Σημείοις. Ἕρση γάρ ἐστιν ἡ δρόσος. Καὶ Αἰσχύλος ἐν 


᾿Αγαμέμνονι (ν. 141) τοὺς σκύμνους τῶν λεόντων δρόσους κέκληκε, μετα- 


φράζων τοῦτο. - - 
45 Scholiast on Lucian, Dialogi Meretricii, II, 1: 
θεσμοφόρια ἑορτὴ Ἑλλήνων μυστήρια περιέχουσα, τὰ δὲ αὐτὰ καὶ σκιρρο- 


»“" bid 9 
φόρια καλεῖται. ἤγετο δὲ κατὰ τὸν μυθωδέστερον λόγον, ὅτι, «(ζὁτε;» 














82 Erichthonius and the Three Daughters of Cecrops. 


~ , ~ > ΕΥ 
ἀνθολογοῦσα ἡρπάζετο ἡ Κόρη ὑπὸ τοῦ Πλούτωνος, τότε κατ᾽ ἐκεῖνον τὸν 
τόπον Εὐβουλεύς τις συβώτης ἔνεμεν ὗς καὶ συγκατεπόθησαν τῷ χάσματι 


τῆς Κόρης" εἰς οὖν τιμὴν τοῦ Εὐβουλέως ῥιπτεῖσθαι τοὺς χοίρους εἰς τὰ 


χάσματα τῆς Δήμητρος καὶ τῆς Κόρης. τὰ δὲ σαπέντα τῶν ἐμβληθέντων 


> ‘ hl ‘ ΕῚ , > ral , » θ 4 
εἰς τὰ μέγαρα κάτω ἀναφέρουσιν ἀντλήτριαι καλούμεναι γυναῖκες καθαρεύσασαι 
“~ Ἂ ~ Ν ’ > br! 10 \ a / > g / 
τριῶν ἡμερῶν καὶ καταβαίνουσιν εἰς τὰ ἄδυτα Kal ἀνενέγκασαι ἐπιτιθέασιν 
ἐπὶ τῶν βωμῶν: ὧ ζ bv λαμβάνοντα καὶ τῷ σπόρῳ συγκατα- 
ἐπὶ τῶν βωμῶν. ὧν νομίζουσι τὸν λαμβάνο : pw συγ 
΄ Φ ». \ 
βάλλοντα εὐφορίαν ἕξειν. λέγουσι δὲ καὶ δράκοντας κάτω εἶναι περὶ τὰ 
χάσματα, οὕς τὰ πολλὰ τῶν βληθέντων κατεσθίειν: διὸ καὶ κρότον γίνεσθαι, 
ε ‘ > “Ὁ ε » Ψ > ~ , ‘ 4 > » 
ὁπόταν ἀντλῶσιν αἱ γυναῖκες καὶ ὅταν ἀποτιθῶνται πάλιν τὰ πλάσματα ἐκεῖνα, 
o > ᾿ ε , a ᾽, ‘ _ > ὃ , ‘ δὲ 
ἵνα ἀναχωρήσωσιν οἱ δράκοντες, οὕς νομίζουσι φρουροὺς τῶν ἀδύτων. τὰ δὲ 
> ᾿ Ν 3 ἤ ~ im I ‘ > ‘ , Ν Ν Ὁ 
αὑτὰ καὶ ἀρρητοφόρια καλεῖται καὶ ἄγεται τὸν αὐτὸν λόγον ἔχοντα περὶ τῆς 
τῶν καρπῶν γενέσεως καὶ τῆς τῶν ἀνθρώπων σπορᾶς. ἀναφέρονται δὲ 
» ᾽ » ᾽ “ 4 
κἀνταῦθα ἄρρητα ἱερὰ ἐκ στέατος τοῦ σίτου κατεσκευασμένα, μιμήματα Spa- 
‘ 
κόντων καὶ ἀνδρείων σχημάτων. λαμβάνουσι δὲ κώνου θαλλοὺς διὰ τὸ 
[ω͵ ~ - 
πολύγονον τοῦ φυτοῦ. ἐμβάλλονται δὲ καὶ εἰς τὰ μέγαρα οὕτως καλούμενα 
¥ > ng IN \ - ε ball » Ν > ἃ Ν ‘ A > 
ἄδυτα ἐκεῖνά τε Kai χοῖροι, ὡς ἤδη ἔφαμεν, καὶ αὐτοὶ διὰ τὸ πολύτοκον εἰς 
΄»- “ »Ὁ Γι Φ , ~ 
σύνθημα τῆς γενέσεως τῶν καρπῶν Kal τῶν ἀνθρώπων οἷον χαριστήρια τῇ 
; , ~ 
Δήμητρι, ἐπειδὴ τοὺς Δημητρίους καρποὺς παρέχουσα ἐποίησεν ἥμερον τὸ TOV 
3 ἤ / e \ > » bd ε ΄Ν / ε / ε ».} - 
ἀνθρώπων γένος. ὃ μὲν οὖν ἄνω τῆς ἑορτῆς λόγος ὃ μυθικός, ὁ δὲ προκεί- 
μενος φυσικός. Θεσμοφόρια δὲ καλεῖται, καθότι θεσμοφόρος ἡ Δημήτηρ 
ἢ - / ¥ , > a ‘ ‘ id ’ 
κατονομάζεται τιθεῖσα νόμους ἤτοι θεσμούς, καθ᾽ οὗς τὴν τροφὴν πορίζεσθαί τε 


καὶ κατεργάζεσθαι ἀνθρώπους δέον. 


“Clemens Alexandrinus, Protrepticus, ii, 17: 

Ταύτην τὴν μυθολογίαν ai γυναῖκες ποικίλως κατὰ πόλιν ἑορτάζουσιν, 
Θεσμοφόρια, Σκιροφόρια, ᾿Αρρηφόρια, πολυτρόπως τὴν Φερρεφάττης 
ἐκτραγῳδοῦσαι ἁρπαγήν. 

‘" Pliny, Naturalis Historiae, xxviii, 77 and 78: 

Post haec nullus est modus. iam primum abigi grandines 
turbinesque contra fulgura ipsa mense nudato: sic averti vio- 
lentiam caeli, in navigando quidem tempestates etiam sine 
menstruis. ex ipsis vero mensibus, monstrificis alias, ut suo loco 
indicavimus, dira et infanda vaticinantur, e quibus dixisse non 
pudeat, si in defectus lunae solisve congruat vis illa, inremedia- 
bilem fieri, non segnius et in silente luna, coitusque tum maribus 


Literary Sources. 83 


exitiales esse atque pestiferos, purpuram quoque eo tempore ab 
iis pollui; tanto vim esse maiorem. quocumque autem alio 
menstruo si nudatae segetem ambiant, urucas et vermiculos 
scarabaeosque ac noxia alia decidere Metrodorus Scepsius in 
Cappadocia inventum prodit ob multitudinem cantharidum, ire 
ergo per media arva retectis super clunes vestibus. alibi serva- 
tur, ut nudis pedibus eant capillo cinctuque dissoluto. 


““ Pliny, Naturalis Historiae, xvii, 266: 

Multi et has et talpas amurcas necant, contraque urucas et, ne 
mala putrescant, lacerti viridis felle tangi cacumina iubent, pri- 
vatim autem contra urucas ambiri arbores singulas a muliere 
incitati mensis, nudis pedibus, recincta. 


‘® Aelian, de Natura Animalium, vi, 36: 

Ai κάμπαι (caterpillars) ἐπινέμονται τὰ λάχανα, τάχα δὲ καὶ διαφθεί- 
ρουσιν αὐτά. ἀπόλλυνται δὲ αὗται, γυνὴ τὴν ἐπιμήνιον κάθαρσιν καθαιρο- 
μένη εἰ διέλθοι μέση τῶν λαχάνων. 

 Columella, de Cultu Hortorum, x, 357-362: 

At si nulla valet medicina repellere pestem, 
Dardaniae veniant artes, nudataque plantas 
Femina, quae iustis tum demum operata iuventae 
Legibus, obscaeno manat pudibunda cruore, 

Sed resoluta sinus, resoluto maesta capillo, 

Ter circum areolas, et saepem ducitur horti. 


Columella, xi, 3, 64: 

Sed Democritus in eo libro, qui Graece inscribitur περὶ ἀντι- 
παθῶν, affirmat, has ipsas bestiolas enecari, si mulier, quae in 
menstruis est, solutis crinibus et nudo pede unamquamque aream 
ter circumeat: post hoc enim decidere omnes vermiculos, et ita 
emori. 

'! Palladius, de re rustica, i, 35, 3: 

Aliqui mulierem menstruantem, nusquam cinctam, solutis 
capillis, nudis pedibus contra erucas et cetera hortum faciunt 
circumire. 

™ Pausanias, i, 27, 1: 

Κεῖται δὲ ἐν τῷ ναῷ τῆς Πολιάδος Ἑρμῆς ξύλου, Κέκροπος εἶναι λεγό- 


μενον ἀνάθημα, ὑπὸ κλάδων μυρσίνης οὐ σύνοπτον. 








84 Erichthonius and the Three Daughters of Cecrops. 


188 Harpocr. s. v. ἐπίβοιον : 

Φιλόχορος ἐν δευτέρῳ φησὶν οὕτως: ᾿Εὰν δέ τις τῇ ᾿Αθηνᾷ θύῃ βοῦν, 
ἀναγκαῖόν ἐστι καὶ τῇ Πανδώρᾳ (ΒΕΚΚ. Πανδρόσῳ) θύειν ὄιν (μετὰ βοός), 
καὶ ἐκαλεῖτο τὸ θῦμα ἐπίβοιον. 

4 Photius and Suidas, 5. v. προτόνιον : 

ἱματίδιον ὃ ἡ ἱέρεια ἀμφιέννυται: ἐπιτίθεται δὲ ἀπὸ τῆς ἱερείας τῷ σφάτ- 
τοντι' προτόνιον δὲ ἐκλήθη, ὅτι πρώτη Πάνδροσος (var. read. Πανδώρα) 
μετὰ τῶν ἀδελφῶν κατεσκεύασε τοῖς ἀνθρώποις τὴν ἐκ τῶν ἐρίων ἐσθῆτα. 

Hesychius, 5. v. προτόνιον : 

ὕφασμα, also a gloss between προγονεῦσαι and πρόγονοι says: 
προγωνίαν' τῶν ἠπορημένων ἡ λέξις. ἔστι δὲ ὑφασμάτιον ποικίλον, ὃ ἐπι 
καλυψάμενος ὃ μάγειρος θύει, ὡς ἐν Δαμασκῷ. 

155 ᾿ 

ΤΑ. εν ΜΕ: 

τῶν κιόνων τῶν ἐπὶ τοῦ τοίχου τοῦ πρὸς τοῦ Πανδροσείου. cf. also ll. 
63 and 70. 

5 μ . 

WO FT. A. We. te. TSE: 


ἐπὶ τὸ[μ mp] ds τοῦ Πανδροσείου aierov. 

16 Dionysius Halicarnassensis, de Dinarcho 3 ; Philochorus, fr. 
146: 

Κύων εἰς τὸν τῆς Πολιάδος νεὼν εἰσελθοῦσα καὶ δῦσα εἰς τὸ Πανδρόσειον, 
ἐπὶ τὸν βωμὸν ἀναβᾶσα τοῦ Ἑρκείου Διὸς τὸν ὑπὸ τῇ ἐλαίᾳ κατέκειτο. 
πάτριον δ᾽ ἐστὶ τοῖς ᾿Αθηναίοις, κύνα μὴ ἀναβαίνειν εἰς ἀκρόπολιν. 

8 Pausanias, i, 27, 3: 

Τῷ vad δὲ τῆς ᾿Αθηνᾶς Πανδρόσου ναὸς συνεχής ἐστι" καὶ ἔστι Πάνδροσος 
> Ν Val > , Ὁ > Δ ἢ 
ἐς τὴν παρακαταθήκην ἀναίτιος τῶν ἀδελφῶν μόνη. 

me’ I. AL, 81: 

ἔθυσαν δὲ καὶ τὰ Συλλεῖ[α] κ[αὶ ἐκα] λλιέρησαν, ὁμ[οίως δὲ κα]ὶ τὰ 
ἐξιτητήρια ἐν ἀκροπόλει τῇ τε ᾿Αθηνᾷ τῇ Πολιάδι καὶ τῇ Κουρ[οτρό] φῳ 
καὶ τῇ Πανδρόσ[ῳ κα]ὲ ἐκαλλιέρησαν. 

160 Scholion in Aristophanis Lysistratam 439 : 

ἐκ τῆς Πανδρόσου δὲ καὶ ἡ ᾿Αθηνᾶ Πάνδροσος καλεῖται, 

δ] * * ω 

161 Pausanias, 1x, 35, 2: 

Τιμῶσι yap ἐκ παλαιοῦ καὶ ᾿Αθηναῖοι Χάριτας Αὐξὼ καὶ Ἡγεμόνην. τὸ 
γὰρ τῆς Καρποῦς ἐστιν οὐ Χάριτος ἀλλὰ Ὥρας ὄνομα' τῇ δὲ ἑτέρᾳ τῶν 





Literary Sources. 85 


Ὡρῶν νέμουσιν ὁμοῦ τῇ Πανδρόσῳ τιμὰς οἱ ᾿Αθηναῖοι, Θαλλὼ τὴν θεὸν 
ὀνομάζοντες. 
[Plutarch], Decem Oratorum Vitae, p. 839 Ὁ. (Isocrates. ) : 
ἀνάκειται yap ἐν ἀκροπόλει χαλκοῦς ἐν τῇ σφαιρίστρᾳ τῶν ᾿Αρρηφόρων 


, » »“» "“ ε ee 
κελητίζων ἔτι παῖς wv, ws εἰπον τινες. 


8 Apollodorus, ili, 14, I: 


μετὰ δὲ τοῦτον ἧκεν ᾿Αθηνᾶ, καὶ ποιησαμένη τῆς καταλήψεως Κέκροπα 


μάρτυρα ἐφύτευσεν ἐλαίαν, ἣ νῦν ἐν τῴ Πανδροσείῳ δείκνυται. 
“4 Ovid, Metamor., i1, 737-39: 
Pars secreta domus ebore et testudine cultos 


Tres habuit thalamos, quorum tu, Pandrose, dextrum, 
Aglaurus laevum, medium possederat Herse. 


6 Plutarch, Quaestiones Conviviales, 659 Ὁ: 

δροσοβολεῖ γὰρ ταῖς πανσελήνοις μάλιστα διατηκόμενος, ὥς που κα 
᾿Αλκμὰν ὁ μελοποιὸς αἰνιττόμενος τὴν δρόσον ἀέρος θυγατέρα καὶ σελήνης. 

‘ola (φησί) Διὸς θυγάτηρ ἔρσα τρέφει καὶ δίας σελάνας.᾽ 

οὕτω πανταχόθεν μαρτυρεῖται τὸ τῆς σελήνης φῶς ἄγαν ὑγραντικὴν ἔχον 
καὶ μαλακτικὴν δύναμιν. 

16 Suidas, 5. v. Κουροτρόφος Γῆ: 

ταύτῃ δὲ θῦσαί φασι τὸ πρῶτον ᾿Ἐριχθόνιον ἐν ᾿Ακροπόλει, καὶ βωμὸν 
ἱδρύσασθαι, χάριν ἀποδιδόντα τῇ Γῇ τῶν τροφείων. 

i Hesychius, 5. v. ᾿Αγλαυρίδες : 

Μοῖραι (MS. μύραι) παρ᾽ ᾿Αθηναίοις. 

18 Hesychius, 5. v. Πλυντήρια : 

ἑορτὴ ᾿Αθήνῃσιν, ἣν ἐπὶ τῇ ᾿Αγραύλου τῆς Κέκροπος θυγατρὸς τιμῇ 
ἄγουσιν. 

9 Photius, Lexicon, 5. v. Παναθήναια : 

᾿Αθήνῃσιν ἑορτὴ ἐπὶ τῷ ὑπὸ Θησέως γενομένῳ συνοικισμῷ, πρὸ τοῦ 
Ἐριχθονίου τοῦ Ἡφαίστου καὶ Γῆς. 

τ Suidas, 5. v. χαλκεῖα : 

ἑορτὴ ᾿Αθήνῃσι, ἅτινες ᾿Αθήναια καλοῦσιν. . .. ὕστερον δὲ ὑπὸ μόνων 
ἤγετο τῶν τεχνιτῶν, ὅτι ὃ Ἥφαιστος ἐν τῇ ᾿Αττικῇ χαλκὸν εἰργάσατο. 


“a al e ‘ ld »“ 
ἔστι δὲ ἕνῃ καὶ νέᾳ τοῦ Πυανεψιῶνος" ἐν ἢ καὶ ἱέρειαι μετὰ τῶν ἀρρηφόρων 








86 Erichthonius and the Three Daughters of Cecrops. 


τὸν πέπλον διάζονται. . . . Φανόδημος δέ φησιν οὐκ ᾿Αθηνᾷ ἄγεσθαι τὴν 


ἑορτήν, ἀλλ᾽ Ἡφαίστῳ. 


"! Bekker, Anecdota Graeca, 1, 239: 


δειπνοφορία yap ἐστι TO φέρειν δεῖπνα ταῖς Κέκροπος θυγατράσιν “Epoy 


καὶ Πανδρόσῳ καὶ ᾿Αγραύλῳ. ἐφέρετο δὲ πολυτελῶς κατά τινα μυστικὸν 


λόγον. καὶ τοῦτο ἐποίουν οἱ πολλοί: φιλοτιμίας γὰρ εἴχετο. 




















86 Erichthonius and the Three Daughters of Cecrops. 


τὸν πέπλον διάζονται. . . . Φανόδημος δέ φησιν οὐκ ᾿Αθηνᾷ ἄγεσθαι τὴν 
ἑορτήν, ἀλλ᾽ Ἡ φαίστῳ. 


"! Bekker, Anecdota Graeca, i, 239: 


δειπνοφορία yap ἐστι τὸ φέρειν δεῖπνα ταῖς Κέκροπος θυγατράσιν “Epon 


καὶ Πανδρόσῳ καὶ ᾿Αγραύλῳ. ἐφέρετο δὲ πολυτελῶς κατά τινα μυστικὸν 


’ \ ~ 9 ‘il 4 / / \ ΜΝ 
λόγον. καὶ τοῦτο ἐποίουν οἱ πολλοί" φιλοτιμίας γὰρ εἴχετο. 







































































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Fic. 12. 





THE 


Cornell Studies in Classical Philology 


EDITED BY 
CHARLES EDWIN BENNETT, 


JOHN ROBERT SITLINGTON STERRETT, 
AND 


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XVI. The Epigraphical Evidence for the Reigns of Vespasian and Titus, by 
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XVII. Erichthonius and the three Daughters of Cecrops, by Benjamin 
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